t 


r 


THE  LIBRARY 

OF 

THE  UNIVERSITY 

OF  CALIFORNIA 


PRESENTED  BY 

PROF. CHARLES  A.  KOFOID  AND 

MRS.  PRUDENCE  W.  KOFOID 


The  Gist  of  Japan 


The  Islands 
Their  People 
And  Missions 


By  the  Rev. 

R.  B.  Peery,  A.M„  Ph.D. 

Of  the  Lutheran  Mission,  Saga,  Japan 


With  Illustrations 


United  Society  Christian  Endeavor 

BOSTON  AND  CHICAGO 


Copyright,  1897,  by 
Fleming  H.  Revell  Company 


THE  NEW   YORK  TYPE-SETTING  COMPANY 
THE  CAXTON  PRESS 


To  My  Wife 

To  whose  Kindly  Sympathy  and  Help  is  Largely  Due 

Whatever  of  Value  there  may  be  in  these  Pages 

This  Book  is  Affectionately  Dedicated 


V37 


PREFACE 

Although  a  great  deal  has  already  been  pub- 
lished in  English  concerning  Japan  and  the 
Japanese  people,  nothing,  to  my  knowledge,  has 
yet  been  published  which  attempts  to  give  a  full 
treatment  of  mission  work  in  Japan.  "  An 
American  Missionary  in  Japan,"  by  Dr.  Gordon, 
is  the  only  book  I  am  aware  of  that  deals  ex- 
clusively with  this  subject ;  but  its  scope  is  quite 
different  from  that  of  the  present  volume.  .There- 
fore I  have  been  led  to  believe  that  there  is  a 
place  for  this  book. 

I  have  written  for  the  common  people  and 
hence  have  tried  to  give  the  subject  a  plain, 
popular  treatment.  There  has  been  no  attempt 
at  exhaustive  discussion,  but  great  pains  have 
been  taken  to  make  the  book  reliable  and  accu- 
rate. 

In  the  preparation  of  this  little  book  I  have 
consulted  freely  the  following  works  in  English : 
"  Transactions  of  the  Asiatic  Society  of  Japan  " ; 
files  of  the  "  Japan  Mail " ;  ''  Transactions  of  the 

3 


4  PREFACE 

Osaka  Conference,  1882";  Rein's  "Japan"; 
Griffis's  "Mikado's  Empire";  Griffis's  "Reli- 
gions of  Japan  "  ;  Chamberlain's  "  Handbook  of 
Things  Japanese  " ;  Miss  Bacon's  "  Japanese  Girls 
and  Women  " ;  Dr.  Lawrence's  "  Modern  Mis- 
sions in  the  East " ;  "  Report  of  the  World's 
Missionary  Conference,  London,  1888";  and 
reports  of  the  various  missionary  societies  operat- 
ing in  Japan.  In  Japanese  I  have  consulted  some 
native  historians  and  moral  and  religious  writers 
— especially  in  the  preparation  of  the  chapters  on 
History,  Morality,  and  Religions. 

The  book  is  sent  forth  with  the  prayer  that  it 
may  be  the  means  of  begetting  in  the  American 
churches  a  deeper  interest  in  the  work  it  por- 
trays. 

R.  B.  P. 

Saga,  Japan. 


CONTENTS 


I. 

The  Land  of  Japan 

PAGE 

9 

II. 

A  Brief  History  of  the  Japanese  People 

32 

III. 

Japanese  Characteristics 

SI 

IV. 

Manners  and  Customs 

69 

V. 

Japanese  Civilization 

89 

VI. 

Japanese  Morality 

107 

VII. 

Religions  of  Japan       .... 

122 

VIII. 

First  Introduction  of  Christianity     . 

144 

IX. 

Modern  Roman  and  Greek  Missions 

160 

X. 

A  Brief  History  of  Protestant  Missions  in 

Japan            ..... 

169 

XI. 

Qualifications  for  Mission  Work  in  Japan 

192 

XII. 

Private  Life  of  the  Missionary 

209 

XIII. 

Methods  of  Work        .... 

234 

XIV. 

Hindrances   ..... 

266 

XV. 

Special  Problems          •          •          •          . 

286 

XVI. 

The  Outlook            •          •          ,          • 

306 

LIST  OF  ILLUSTRATIONS. 


Fuji  San        - Frontispiece 

A  Bridge  Scene To  face  page    i6 

A  Kitchen  Scene          .        .        .        •  "      "        79 

Hara-kiri "      "        85 

A  Shinto  Temple         ....  **      "       124 

A  Buddhist  Priest            ,        ,        .        •  "       **       126 

A  Buddhist  Cemetery          .        .        •  "      "       129 

The  Author's  Home        .        .        ,        •  **       "     210 

JiNRiKisHAS ««      «      244 


THE  LAND   OF  JAPAN 

The  empire  of  Japan  consists  of  a  chain  of 
islands  lying  off  the  east  coast  of  Asia,  and  ex- 
tending all  the  way  from  Kamchatka  in  the  north 
to  Formosa  in  the  south.  Its  length  is  more 
than  1500  miles,  while  the  width  of  the  main- 
lands varies  from  100  to  200  miles.  The  entire 
area,  exclusive  of  Formosa,  recently  acquired,  is 
146,000  square  miles — ^just  about  equal  to  that 
of  the  two  Dakotas  or  the  United  Kingdom  of 
England,  Scotland,  Ireland,  and  Wales.  On  this 
territory,  at  the  beginning  of  the  year  1893,  there 
lived  41,089,940  souls. 

The  country  is  divided  into  four  large  islands 
and  more  than  two  thousand  smaller  ones.  The 
larger  ones  are  named  respectively  Hondo,  Kyu- 
shu, Shikoku,  and  Yezo.  Of  these  the  first 
named  is  by  far  the  largest  and  most  important. 
This  island  originally  had  no  separate  name,  but 

9 


10  THE  GIST  OF  JAPAN 

in  recent  years  it  is  very  generally  called  Hondo. 
Western  geographers  have  frequently  made  the 
mistake  of  applying  the  term  "  Nihon "  to  it; 
but  "  Nihon  "  is  the  native  name  for  the  whole 
empire,  and  not  for  its  chief  island.  The  capital, 
Tokyo,  the  ancient  capital,  Kyoto,  and  the  com- 
mercial center,  Osaka,  are  all  situated  on  this 
island. 

Kyushu  is  the  second  largest  island  in  the 
group,  and  lies  southwest  of  the  main  island.  It 
was  on  this  island,  in  the  town  of  Nagasaki,  that 
the  Dutch  lived  for  more  than  two  hundred  years, 
forming  the  only  means  of  communication  Japan 
had  with  the  outside  world. 

Shikoku  is  next  in  size.  It  lies  south  of  Hondo 
and  northeast  of  Kyushu.  Shikoku  and  Kyushu 
are  separated  from  the  main  island  by  the  Inland 
Sea,  one  of  the  most  beautiful  bodies  of  water  in 
the  world. 

The  island  of  Yezo  is  in  the  extreme  north. 
It  has  very  cold  winters  and  resembles  the  cen- 
tral part  of  North  America  somewhat  in  climate 
and  productions.  On  this  island  the  aborigines 
of  Japan,  called  Ainu,  now  live. 

Among  the  more  important  of  the  smaller 
groups  are  the  Liukiu  Islands,  in  the  extreme 
south;  the  Goto  Islands,  in  the  west;  and  the 
Kuriles,  in  the  north.  Besides  these  there  are 
numerous  other  islands  of  considerable  size  lying 


THE  LAND  OF  JAPAN  11 

around  the  coasts,  and  the  whole  Inland  Sea  is 
beautifully  dotted  with  them. 

Japan  is  a  very  mountainous  country.  For 
this  reason  hardly  twelve  per  cent,  of  her  total 
area  is  cultivated.  In  general  the  land  gradually 
ascends  on  both  sides  as  it  recedes  from  the 
ocean,  at  first  forming  hills  and  table-lands,  and 
then  huge  mountains.  Thus  a  chain  of  moun- 
tains is  formed  in  the  center  of  the  islands, 
extending  throughout  the  whole  length  of  the 
empire.  The  mountains  are  nearly  all  of  volcanic 
origin,  which  accounts  for  their  jagged  appear- 
ance. There  are  many  active  volcanoes,  con- 
tinually sending  up  great  clouds  of  smoke,  and 
occasionally  emitting  streams  of  fire  and  molten 
lava,  deluging  the  whole  neighborhood  with  sul- 
phur and  ashes.  One  of  the  first  sights  that 
greets  the  traveler  from  the  West  as  he  approaches 
Japan  is  the  smoke  of  a  volcano,  ever  active,  on 
Vries  Island,  in  the  entrance  to  Yokohama  har- 
bor. The  chief  volcanoes  active  at  present  are 
Asama,  Shirane-san,  Bandai-san,  Aso-san,  and 
Koma-ga-take.  I  shall  never  forget  the  ascent 
of  Asama  at  night,  in  1894.  The  volcano  had 
been  unusually  active  recently,  and  a  large  part 
of  the  crater  had  fallen  in,  completely  changing 
its  appearance.  The  sulphurous  vapors  and 
smoke  came  up  so  thick  and  fast  that  we  dared 
not  approach  near  the  crater  for  fear  of  suffoca- 


12  THE  GIST  OF  JAPAN 

tion.  At  that  time  we  could  not  see  down  into 
the  crater  at  all,  but  occasionally  one  can  see  the 
blue-red  flames  curling  and  writhing  far  down  in 
the  bowels  of  the  earth  like  a  sea  of  fire,  a  veri- 
table gate  of  hell. 

Of  extinct  volcanoes  Japan  boasts  a  large  num- 
ber. The  mightiest  of  these  is  the  peerless  Fuji- 
san,  the  pride  of  every  Japanese,  the  highest 
mountain  in  Japan.  It  is  12,365  feet  high,  and 
snow  is  found  on  its  summit  at  all  seasons.  This 
mountain  is  now  a  huge  pile  of  ashes,  lava,  and 
boulders — apparently  harmless.  As  late  as  1 708 
it  was  in  eruption,  and  when  I  stood  on  its  snowy 
summit  in  August,  1 893,  there  were  certain  places 
where  vapors  hot  enough  to  cook  an  egg  came 
up  from  the  ground.  For  aught  we  know,  it  may 
at  any  time  burst  forth  again  and  devastate  whole 
provinces. 

This  is  a  land  of  earthquakes.  The  records 
show  that  from  earliest  times  this  country  has 
been  subject  to  great  ruin  by  their  visitations. 
Whole  villages  and  towns  have  been  suddenly 
swallowed  up,  and  huge  mountains  have  disap- 
peared in  a  day.  These  earthquakes  are  of 
frequent  occurrence.  The  seismic  instruments 
now  in  use  throughout  the  empire  record  about 
three  hundred  and  sixty- five  per  year — one  for 
each  day.  Certain  localities  are  much  more 
exposed  to  them  than  others,  although  none  is 


THE  LAND   OF  JAPAN  13 

entirely  free  from  them.  These  disturbances  are 
very  destructive  of  life  and  property,  especially 
injuring  railways,  bridges,  and  high  buildings. 
They  have  left  their  mark  upon  the  whole  coun- 
try. Through  the  effect  of  volcanoes  and  earth- 
quakes together,  the  surface  of  Japan  presents  an 
appearance  seldom  seen  in  any  other  land. 

The  forces  of  nature  are  unusually  destructive 
in  Japan.  Besides  the  volcanoes  and  earthquakes, 
the  country  is  subject  to  occasional  tidal  waves, 
which  kill  thousands  of  people  and  destroy  mil- 
lions of  dollars'  worth  of  property.  Impelled  by 
some  mighty  force,  the  great  sea  rises  in  its  bed 
mountain  high,  and,  angrily  breaking  out  of  its 
accustomed  bounds,  sweeps  everything  before 
it.  While  I  am  writing  this  chapter  (June,  1896) 
news  has  come  of  one  of  the  most  destruc- 
tive waves  known  here  for  decades,  which  has 
just  swept  over  the  north  coast  of  Hondo.  More 
than  30,000  people  were  killed  instantly,  and 
great  destruction  wrought  to  property.  So  ter- 
rible is  nature  in  her  fiercer  aspects! 

Japan  being  a  very  narrow  country,  her  rivers 
are  short  and  small,  few  of  them  being  service- 
able for  navigation.  Ordinarily  they  are  quiet, 
lazy  streams,  but  when  the  heavy  rains  fall  in 
the  mountains,  the  waters  sweep  down  like  a 
flood,  swelling  these  rivers  to  huge  size  and  con- 
verting them  into  fierce,  angry  torrents.     The 


14  THE  GIST  OF  JAPAN 

Tone-gawa  is  the  longest  and  widest  river,  but 
its  length  is  only  1 70  miles.  Other  important  ones 
are  the  Shinano-gawa,  the  Kiso-gawa,  and  the 
Kitakami.  A  peculiar  feature  about  these  rivers 
is  that  none  of  them  bears  the  same  name  from 
source  to  mouth,  but  all  change  their  name  in 
nearly  every  province. 

There  are  few  lakes  of  importance.  The  larg- 
est is  Lake  Biwa,  near  Kyoto ;  it  is  50  miles  long, 
and  20  wide  at  its  widest  point.  Lake  Inawa- 
shiro  is  of  considerable  size.  Lake  Chuzenji,  at 
the  foot  of  Nantai-zan,  is  unrivaled  for  beauty, 
and  is  hardly  surpassed  in  any  land.  Hakone  is 
also  a  beautiful  lake,  and  the  reflection  of  Fuji- 
san  in  its  waters  by  moonlight  is  a  sight  well 
worth  seeing.  Indeed,  the  whole  of  Japan 
abounds  in  picturesque  landscapes  and  scenic 
beauty.  Mountain  scenes  rivaling  those  of 
Switzerland;  clear,  placid  lakes,  in  which  the 
image  of  sky  and  mountains  blends ;  and  smiling, 
fertile  valleys,  heavily  laden  with  fruits  and  grain, 
make  the  landscape  one  of  surpassing  beauty. 
Few  countries  are  more  pleasing  to  the  eye  than 
is  Japan. 

The  coasts  are  indented  by  many  bays  and 
inlets,  affording  fine  harbors.  The  seas  are  very 
deep  and  often  wild  and  stormy.  The  islands 
are  favorably  located  for  commercial  enterprises, 
and  the  Japanese  are  by  nature  destined  to  be  a 


THE  LAND   OF  JAPAN  1«5 

maritime  people.  As  regards  situation  and  har« 
bors,  there  is  a  striking  resemblance  to  England. 
The  two  countries  are  of  nearly  equal  size,  they 
both  are  insular  powers,  and  are  situated  about 
equidistant  from  a  great  continent.  It  is  safe  to 
assume  that  Japan's  development  will  be  along 
lines  somewhat  similar  to  England's. 

There  is  a  good  system  of  roads.  The  moun- 
tain roads  are  carefully  graded ;  hollows  are  filled 
up  and  ridges  cut  through  in  such  a  manner  as 
we  employ  only  for  railroads.  Indeed,  some  of 
the  roads  are  so  carefully  graded  that  ties  and 
rails  could  be  laid  on  them  almost  without  any 
further  modification.  Many  of  them  are  as 
straight  as  the  engineer's  art  can  make  them.  A 
new  road  was  built  recently  from  Saga  to  the 
small  seaport  town  of  Wakatsu,  and  between  the 
two  towns  it  is  as  direct  as  a  bee-line.  This  road 
crosses  a  river  just  at  the  junction  of  two  streams. 
The  fork  of  the  river  lay  exactly  in  the  path  of 
the  road ;  by  slightly  swerving  to  either  the  right 
or  the  left  a  bridge  half  the  length  of  the  present 
one  would  have  sufficed,  but  the  long,  costly 
bridge  was  built  rather  than  have  the  road  swerve 
from  its  course  even  a  little. 

In  the  plains  most  of  the  roads  are  elevated 
three  or  four  feet  above  the  surrounding  fields. 
They  are  not  macadamized,  but  are  covered  with 
large,  coarse  gravel  known  disjari.     When  this 


16  THE  GIST  OF  JAPAN 

jari  is  first  spread  on,  the  roads  are  almost  im- 
passable, but  it  soon  becomes  beaten  down  and 
makes  a  good  road.  Unfortunately,  it  must  be 
applied  nearly  every  year. 

Some  of  the  chief  highways  are  very  old.  The 
most  famous  is  the  Tokaido,  extending  from  the 
old  capital,  Kyoto,  the  seat  of  the  imperial  court, 
to  the  city  of  Yedo  (now  called  Tokyo),  the  seat 
of  the  shogun's  government.  It  was  over  this 
road  that  the  ancient  daimios  of  the  western  prov- 
inces used  to  journey,  with  gorgeous  pageantry 
and  splendid  retinues,  to  the  shogun's  court. 

Some  highways  are  lined  on  either  side  with 
tall  cryptomeria  and  other  trees,  giving  a  de- 
lightful shade  and  making  of  them  beautiful 
avenues.  The  most  beautiful  of  these  is  the  road 
approaching  Nikko.  This  is  said  to  be  lined  on 
both  sides  with  rows  of  magnificent  cedars  and 
pines  for  a  distance  of  40  miles. 

The  bridges  add  a  great  deal  to  the  peculiar 
beauty  of  the  landscape.  They  are  substantial, 
beautiful  structures,  generally  built  in  the  shape 
of  an  arch,  and  are  of  stone,  bricks,  or  wood. 
The  Japanese  are  very  careful  about  bridges,  and 
little  streams  across  foot-paths,  where  in  America 
one  sees  at  best  only  a  plank  or  log,  are  here 
carefully  bridged.  The  bridge  called  Nihon- 
bashi,  in  Tokyo,  is  said  to  be  the  center  of  the 
empire,  the  point  at  which  all  roads  converge. 


THE  LAND  OF  JAPAN  17 

Japan  is  a  land  in  which  the  rural  population 
largely  predominates.  Most  of  the  people  live  in 
the  villages  and  small  towns.  But  in  recent  years 
a  process  similar  to  that  going  on  in  America  has 
set  in,  and  large  numbers  of  the  rural  classes  are 
drifting  into  the  cities. 

The  chief  city  is  Tokyo,  with  a  population  of 
1,323,295.  Being  now  the  home  of  the  emperor 
and  the  seat  of  government,  it  is  held  in  much 
reverence  by  the  people.  In  popular  parlance 
this  city  is  exalted  on  a  pedestal  of  honor,  and 
the  people  speak  of  "  ascending  to  "  or  "  descend- 
ing from  "  it.  It  is  really  a  fine  city,  with  broad, 
clean  streets  and  many  splendid  buildings,  and  has 
been  called  the  ''  city  of  magnificent  distances." 
One  can  travel  almost  a  whole  day  and  not  get 
outside  the  city  limits.  It  was  formerly  called 
Yedo,  but  when  the  emperor  removed  his  court 
hither  after  the  Restoration  its  name  was  changed 
to  Tokyo.  The  term  means  "  east  capital."  The 
city  has  enjoyed  a  marvelous  growth  and  is  to- 
day a  vigorous,  active  place.  It  has  many  of 
the  conveniences  of  modern  Western  cities,  such 
as  electric  lights,  water- works,  tram-cars,  tele- 
phones, etc. 

Kyoto  is  the  ancient  capital,  the  place  where 
the  mikados  lived  in  secluded  splendor  for  so 
many  centuries.  It  was  the  most  magnificent 
city  of  old  Japan,  and  many  highly  cherished 


18  THE  GIST  OF  JAPAN 

national  memories  and  traditions  cluster  around 
it.  The  old  classical  Japanese,  to  whom  the 
ancient  regime  is  far  superior  to  the  present, 
still  lingers  fondly  in  thought  round  its  sacred 
temples,  shrines,  and  groves.  When  the  imperial 
court  was  removed  to  Tokyo  the  name  of  Kyoto 
was  changed  to  Saikyo,  a  term  meaning  "  west 
capital."  Western  geographers  frequently  have 
been  guilty  of  the  error  of  calling  this  city  "  Mi- 
yako  "  ;  but  that  has  never  been  the  city's  name, 
and  is  simply  the  Japanese  word  for  *' capital." 
Kyoto  is  a  beautiful,  prosperous  city,  with  a 
population  of  328,354. 

Osaka  is  the  commercial  center.  It  is  a  city 
of  manufactories,  and  nearly  all  native  articles  of 
merchandise  bear  the  mark,  "  Made  in  Osaka." 
As  a  business  center  this  city  surpasses  all  others 
in  the  empire.  It  is  centrally  located,  at  the  head 
of  Osaka  Bay,  about  20  miles  from  the  open  port 
of  Kobe.  Here  we  find  the  imperial  mint,  with 
long  rows  of  splendid  buildings.  The  population 
13494,314. 

The  next  largest  city  is  Nagoya,  with  a  popu- 
lation of  206,742.  Other  prominent  cities  are: 
Hiroshima,  91,985;  Okayama,  52,360;  Kana- 
gawa,  89,975  ;  Kagoshima,  55,495,  etc. 

There  are  seven  open  ports  in  which  foreigners 
reside  at  present  and  engage  in  commerce.  In 
the  order  of  importance  they  are :  Tokyo,  popu- 


THE  LAND   OF  JAPAN  19 

lation  1,323,295;  Osaka,  494,314;  Yokohama, 
160,439;  Kobe,  150,993;  Nagasaki,  67,481; 
Hakodate,  66,333  J  Niigata,  50,300.  Formerly 
Nagasaki  was  in  the  lead,  but  now  has  fallen  to 
the  fifth  place.  It  is  probable  that  other  ports 
will  be  opened  to  foreign  trade  in  the  near  future. 

Climate 

As  Japan  is  so  long  a  country,  she  has  every 
variety  of  climate.  In  the  northern  provinces, 
and  especially  on  the  northwest  coast,  it  is  ex- 
tremely cold  in  winter,  and  snow  falls  in  such 
quantities  as  practically  to  stop  all  kinds  of  busi- 
ness. In  Formosa  and  Liukiu  there  is  perpetual 
summer.  That  part  of  Japan  in  which  the  West 
is  most  interested,  and  about  which  it  knows  most, 
— which  is  far  the  most  important  portion  of  the 
empire, — has  a  mild,  damp  climate,  free  from 
great  extremes  of  either  heat  or  cold.  Each 
winter  snow  falls  frequently,  but  it  is  seldom 
known  to  lie  on  the  ground  for  more  than  a  few 
hours  at  a  time.  Cold  frosts  are  rare.  Judged 
by  the  thermometer,  the  summers  are  no  warmer 
than  those  of  the  Carolinas  or  Tennessee,  but 
their  effect  upon  people  of  the  West  resident  here 
is  much  more  trying  than  the  summers  of  those 
places.  Various  reasons  are  assigned  for  this. 
Physicians  are  well  aware  that  humidity  affects 


20  THE  GIST  OF  J^ PAN 

health  for  good  or  bad  as  much  as  temperature. 
In  considering  the  healthfulness  of  a  climate,  not 
only  is  the  temperature  to  be  taken  into  account, 
but  the  amount  of  moisture  in  the  air  must  also 
be  considered.  Now,  in  Japan  there  is  so  exces- 
sive an  amount  of  moisture  in  the  atmosphere 
that  it  makes  the  heat  exceedingly  depressing. 

The  presence  of  this  dampness  makes  it  very 
hard  to  keep  things  clean  and  free  from  rust 
and  mold.  Sewing-machines,  bicycles,  scissors, 
knives,  and  such  things  have  to  be  watched  care- 
fully and  oiled.  Carpets,  clothing,  shoes,  etc., 
have  to  be  sunned  well  and  then  shut  up  in  air- 
tight boxes  during  the  summer  season.  Often  a 
single  night  is  sufficient  to  make  a  pair  of  shoes 
white  with  mold.  Were  it  only  on  the  machines 
and  clothing  that  the  dampness  and  mold  settle, 
it  would  not  be  so  bad;  but  we  feel  that  this 
same  clammy  mold  is  going  down  into  our  very 
bones  and  marrow,  gradually  sapping  their  vigor 
and  strength. 

Besides  this  great  excess  of  moisture  in  the 
atmosphere,  there  are  other  reasons  why  the  cli- 
mate is  so  debilitating.  One  of  these  is  the  lack 
of  ozone.  This  element  is  known  to  be  one  of 
the  greatest  atmospheric  purifiers,  and  also  to 
have  a  very  invigorating  and  stimulating  effect 
upon  mind  and  body.  The  proportion  of  ozone 
in  the  atmosphere  of  Japan  is  only  about  one 


THE  LAND  OF  JAPAN  21 

third  as  great  as  that  in  the  atmosphere  of  most 
Western  countries. 

The  proportion  of  electricity  in  the  atmosphere 
is  also  thought  to  be  much  below  the  average. 
While  not  much  is  known  in  regard  to  the  effect 
of  atmospheric  electricity  upon  the  healthfulness 
of  a  country,  it  is  generally  believed  by  scientific 
and  medical  men  that  the  proportion  of  electricity 
in  the  air  has  much  to  do  with  our  physical  well- 
being. 

These  three  factors,  viz.,  too  much  moisture, 
not  enough  ozone,  and  not  enough  electricity,  are 
named  as  the  chief  causes  which  conduce  to  make 
the  climate  depressing  and  enervating  to  people 
from  the  West.  We  missionaries  have  neither 
the  energy  nor  the  strength  to  do  here  what  we 
could  do  at  home,  and  after  a  five  or  six  years* 
residence,  to  do  effective  work  must  be  permitted 
to  recuperate  in  the  home  lands. 

The  rainfall  is  far  above  the  average  of  most 
countries.  Two  thirds  of  the  annual  downpour 
falls  during  the  six  months  from  April  to  Octo- 
ber. The  rainy  season  proper  begins  early  in 
June  and  lasts  about  six  weeks.  At  this  season 
it  sometimes  rains  for  weeks  consecutively.  This 
year  (1896)  during  the  rainy  season  we  did  not 
once  get  a  sight  of  the  sun  for  at  least  three 
weeks.  The  amount  of  rain  varies  greatly  from 
year  to  year,  as  also  in  different  localities. 


NEEDHAM  BAP 


22  THE  GIST   OF  JAPAN 

Notwithstanding  the  heavy  rainfall,  bright, 
sunny  days  are  far  in  excess  of  dark,  rainy  ones. 
Clear,  balmy  skies  are  the  rule  rather  than  the 
exception.  There  is  a  softness  and  delicacy  about 
Japanese  skies  rare  in  America,  but  common  in 
European  countries  bordering  on  the  Mediterra- 
nean Sea. 

Japanese  winds  are  irregular  and  violent,  and 
subject  to  sudden  changes.  During  three  months 
of  the  year  the  dreaded  typhoons  are  expected, 
and  once  or  twice  each  year  great  damage  is 
done  by  them.  These  typhoons  generally  blow 
from  the  southwest.  They  often  sweep  houses, 
forests,  and  everything  else  before  them,  their 
wake  being  a  mass  of  ruins.  In  fair  weather,  on 
the  sea-shore,  there  is  a  gentle  land-  and  sea- 
breeze  in  summer. 

Productions 

Japan  is  blessed  with  a  fertile  soil,  capable  of 
bearing  a  variety  of  products.  By  centuries  of 
the  most  careful  fertilization  and  irrigation  (arts 
in  which  the  Japanese  are  adepts)  the  land  has 
been  brought  to  a  very  high  state  of  cultivation. 
One  of  the  peculiar  things  to  the  people  of  the 
West  is  the  manner  in  which  the  fields  are  irri- 
gated. Nearly  all  the  land  under  cultivation  can 
be  freely  watered  at  the  will  of  the  cultivator. 


THE  LAND  OF  JAPAN  23 

Streams  and  canals  everywhere  wind  in  and  out 
through  the  plains  and  round  the  hills,  making 
easy  the  irrigation  of  all  arable  lands. 

A  striking  feature  of  the  farming  is  the  man- 
ner of  terracing  the  sides  of  the  hills  and  moun- 
tains. These  are  not  cultivated  in  their  natural 
state,  as  in  America,  but  stone  walls  are  built  at 
regular  gradations  on  the  mountain-sides,  and 
the  soil  dug  down  until  level  with  the  tops  of  the 
walls.  Arranged  in  this  way  a  mountain-side 
looks  not  unlike  a  huge  stairway,  and  lends  beauty 
to  the  landscape. 

The  land  here  is  not  divided  into  large  farms, 
as  is  usual  in  the  West.  Most  of  the  farms  are 
very  small.  One  never  sees  a  field  of  ten  or  fif- 
teen acres,  but  little  plots  hardly  as  large  as  our 
vegetable  gardens.  The  cultivation  is  mostly 
done  by  hand,  the  women  laboring  in  the  fields 
with  their  husbands  and  brothers.  The  imple- 
ments in  general  use  are  very  rude.  Plows  are 
used,  but  they  are  roughly  made  of  wood,  with 
an  iron  point  attached,  and  do  poor  work.  Nearly 
all  the  cultivating  is  done  with  a  hoe,  the  blade 
of  which  is  almost  as  long  as  the  handle,  and  is 
attached  to  it  at  an  angle  of  less  than  forty- five 
degrees,  making  it  an  awkward  thing  to  use.  All 
grains  are  harvested  and  threshed  by  hand.  The 
land  being  so  fertile,  the  yield  is  large. 

In  enumerating  the  products  of  their  country. 


24  'THE  GIST  OF  JAPAN 

the  native  writers  usually  begin  with  the  go-koku, 
or  five  cereals — wheat,  rice,  millet,  beans,  and 
sorghum.  Fine  crops  of  wheat  are  grown,  es- 
pecially in  the  southern  provinces.  Perhaps  no 
country  in  the  world  produces  better  rice  or  a 
greater  quantity  per  acre.  One  half  of  all  the 
land  under  cultivation  is  used  in  the  production 
of  rice. 

Green  grasses  are  remarkably  rare  in  Japan, 
and  the  soil  does  not  seem  to  be  adapted  to  their 
growth.  Long  plains  of  green  meadow-  and 
pasture-lands,  so  pleasing  to  the  eye  in  home 
landscapes,  are  never  seen.  Almost  the  only 
grass  in  the  empire  is  the  long,  coarse  grass  that 
grows  on  the  hills  and  mountains. 

Corn  and  oats  are  met  with  rarely.  The  cul- 
tivation of  corn  is  now  being  introduced  in  the 
northern  provinces,  however,  and  will  probably 
soon  become  more  general  Hemp  and  cotton 
both  flourish.  The  cotton  does  not  grow  as 
large  or  yield  as  bountifully  as  it  does  in  our  own 
Southern  States,  but  a  very  good  crop  is  raised 
each  year.  There  is  a  large  variety  of  vegetables, 
such  as  turnips,  pumpkins,  radishes,  beets,  carrots, 
potatoes,  sweet  potatoes,  onions,  etc. 

Japan  produces  a  great  variety  of  fruits  and 
berries.  We  can  have  fresh  fruit  all  the  year 
round.  Some  of  the  more  prominent  are  or- 
anges, persimmons,  figs,  apricots,  pears,  peaches, 


THE  LAND   OF  JAPAN  25 

plums,  loquats,  grapes,  etc.  As  a  rule  the  fruit 
is  inferior  to  that  of  the  West,  but  the  oranges, 
persimmons,  and  figs  are  excellent. 

Until  comparatively  recent  years  apples  were 
unknown  here,  but  now  they  are  being  rapidly 
introduced  and  successfully  cultivated.  They 
are  grown  only  in  the  northern  provinces,  the 
southern  soil  not  being  well  adapted  to  them. 

For  bright,  gay  flowers  Japan  can  hardly  be 
excelled.  At  certain  seasons  the  whole  country 
resembles  an  immense  garden.  The  crysanthe- 
mum  is  the  national  flower,  and  magnificent 
specimens  of  it  are  grown.  The  cherry  blossoms 
are  universal  favorites,  and  when  they  are  at  their 
best  the  whole  population  turns  out  to  see  them. 
Lotus  flowers  are  highly  prized,  and  in  our  city 
of  Saga  there  is  an  old  castle  moat,  200  or  300 
yards  wide  and  more  than  i  mile  long,  filled  with 
them,  which  in  July  and  August  is  a  sea  of  large 
red-and-white  blossoms,  beautiful  to  behold. 
The  hills  and  valleys  abound  in  wild  flowers,  but 
the  natives  seem  to  prize  them  less  than  the  cul- 
tivated ones.  In  recent  years  Western  flowers 
are  being  extensively  cultivated,  and  most  of 
them  do  well.  Flowers  that  must  be  carefully 
housed  and  nursed  in  America,  such  as  geraniums, 
fuchsias,  etc.,  will  grow  all  the  year  in  the  open 
in  Japan.  Some  one  only  partially  acquainted 
with  Japan  has  said  that  the  flowers  have  no 


26  THE  GIST  OF  JAPAN 

odor,  but  this  is  not  true;  they  are,  however, 
less  fragrant  than  those  of  the  West. 

There  is  no  country  in  the  East  so  well  supplied 
with  useful  timber.  On  the  island  of  Yezo  alone 
there  are  thirty-six  varieties  of  useful  timber- 
trees,  including  the  most  useful  of  all  trees,  the 
oak.  These  vast  forests  as  yet  are  untouched 
practically,  and  the  whole  of  the  Hokkaido  is 
one  huge  lumber-yard.  The  main  island,  Kyu- 
shu, and  Shikoku  are  also  well  timbered.  But 
the  demand  for  building  material,  fire-wood,  and 
charcoal  is  so  great  that  rapid  inroads  are  being 
made  upon  the  supply  of  timber.  Unless  a  more 
thorough  system  of  forestry  is  adopted  the  sup- 
ply will  some  day  be  exhausted.  The  mulberry- 
tree  flourishes,  and  immense  tracts  of  land  are 
given  to  its  cultivation.  The  fruit  is  not  used,  but 
the  leaves  are  highly  valuable  in  silk  culture. 
Lacquer-trees  also  abound,  from  which  a  con- 
siderable revenue  is  derived. 

The  camphor-supply  of  the  world  is  almost 
entirely  in  the  hands  of  Japan.  Magnificent 
camphor-trees  are  growing  over  all  southern 
Japan,  and  in  the  newly  acquired  territory  of 
Formosa  there  are  large  groves  of  them.  The 
camphor  industry  is  a  lucrative  one,  and  happy 
is  the  man  who  possesses  a  few  trees.  Within  a 
few  yards  of  my  former  home  in  Saga,  on  a  little 
strip  of  waste  land,  there  were  four  camphor-trees 
which  sold,  standing,  for  $2000,  silver. 


THE  LAND  OF  JAPAN  27 

This,  account  would  be  very  incomplete  with- 
out a  notice  of  the  bamboo,  which  grows  in  large 
quantities  over  all  the  empire.  In  the  northern 
provinces  it  is  only  a  small  shrub ;  in  the  southern 
it  grows  to  a  large  tree.  The  uses  to  which  it  is 
put  are  innumerable,  and  the  people  hardly  could 
do  without  it. 

The  chief  articles  of  foreign  export  produced 
in  Japan  are  silk,  tea,  and  rice.  Silk  is  produced 
throughout  the  country,  with  the  exception  of 
the  island  of  Yezo,  but  the  best  yielding  dis- 
tricts are  in  the  center  and  north  of  the  main 
island.  The  Japanese  cocoon  seems  to  be  equally 
as  good  as  the  European,  but  the  methods  of 
manufacturing  are  not  yet  up  to  the  highest 
standard;  for  this  reason  Japanese  silks  are 
hardly  as  good  as  those  of  France  or  Italy.  The 
annual  export  of  silk  is  worth  to  Japan  about 
$30,000,000. 

Second  only  to  silk  in  importance  among  ex- 
ports is  tea.  Most  of  it  is  shipped  by  foreign 
merchants  to  America,  Chinese  and  Indian  teas 
being  more  popular  in  Europe.  About  40,000,- 
000  pounds  are  annually  exported.  The  quan- 
tity consumed  at  home  must  be  very  great,  at 
least  equal  to  that  sent  abroad. 

The  foreign  trade  in  rice  is  large,  and  is  in- 
creasing continually.  Japanese  rice  is  far  bet- 
ter than  that  grown  in  India  or  Burmah,  and  is 
esteemed  highly  in  European  markets.    Formerly 


28  THE  GIST  OF  JAPAN 

the  government  exported  the  rice,  as  it  levied 
taxes  in  rice  and  hence  had  great  stores  of  it; 
but  this  practice  has  been  discontinued.  Native 
merchants  are  now  taking  up  this  branch  of  the 
export  trade  and  are  pushing  it  with  vigor.  The 
value  of  the  export  varies  very  much  each  year, 
in  accordance  with  the  crop  produced. 

Japan  is  not  only  rich  and  fertile,  yielding 
the  greatest  variety  of  products,  but  she  is  also 
endowed  with  great  mineral  wealth.  Kaempf er,  in 
the  first  history  of  Japan  given  to  the  West,  enu- 
merates the  minerals  thus :  sulphur,  gold,  silver, 
copper,  tin,  iron,  coal,  salt,  agates,  jasper,  pearls, 
naphtha,  ambergris,  etc.  Coal  of  fairly  good 
quality  is  present  in  great  quantities  in  many  parts 
of  the  empire.  Much  of  it  is  sold  to  the  foreign 
steamers  that  call  here  on  their  way  to  China. 
The  export  of  copper  amounts  to  more  than 
$5,000,000  per  year.  Iron,  chiefly  in  the  form 
of  magnetic  oxide,  is  present  along  the  sea- coast 
and  in  the  diluvium  of  rivers.  As  yet  the  iron 
resources  have  not  been  developed.  Gold  and 
silver  are  present  in  many  places,  but  the  mines 
have  never  been  worked  to  very  great  advantage. 
Large  quantities  of  salt  are  made  from  sea- water. 
Traces  of  petroleum  are  found  in  several  locali- 
ties, but  not  much  has  yet  been  made  of  it.  The 
great  mineral  wealth  of  Japan  as  yet  is  developed 
only  partially. 


THE  LAND  OF  JAPAN  29 


Animals 

The  fauna  is  represented  generally  as  very- 
meager,  but  this  is  an  injustice.  A  large  portion 
of  the  animals  now  found  here  may  have  been 
imported,  but,  taking  Japan  as  we  find  her  to- 
day, animals  are  abundant. 

Horses  and  oxen  are  the  beasts  of  burden,  and 
are  found  everywhere.  The  horses  are  smaller 
than  those  of  the  West,  and  are  not  so  gentle, 
though  very  sure-footed  and  hardy.  An  effort 
is  now  being  made  to  improve  the  breed  by  im- 
porting American  and  Australian  horses.  Native 
oxen  do  most  of  the  carrying  and  plowing. 
Strange  to  say,  the  oxen  are  gentler  and  more 
manageable  than  the  horses.  There  are  very  few 
sheep,  and  it  seems  that  the  country  is  not  adapted 
to  them.  Almost  the  only  sheep  I  have  seen 
here  were  in  menageries,  caged,  along  with  lions, 
bears,  etc.  Pigs  are  found,  but  the  people  are 
not  fond  of  their  flesh,  and  consequently  not 
many  are  raised. 

Domestic  animals  are  plentiful,  such  as  cats, 
dogs,  ducks,  geese,  chickens,  etc.  Many  of  the 
cats  have  no  tails,  and  the  people  are  prejudiced 
against  cats  that  have  tails.  If  one  happens  to 
be  born  with  a  tail  they  will  probably  cut  it  off. 
Turkeys  are  scarce. 


30  THE  GIST  OF  JAPAN 

There  are  many  wild  animals,  such  as  bears, 
wild  boars,  deer,  monkeys,  tanuki,  wild  dogs, 
foxes,  and  hares.  The  people  are  fond  of  the 
chase,  but,  as  large  game  is  rare,  the  opportunity 
to  indulge  this  taste  is  very  limited. 

Among  the  wild  birds  are  found  herons,  cranes, 
ducks,  geese,  pheasants,  pigeons,  storks,  falcons, 
hawks,  ravens,  woodcocks,  crows,  and  a  small 
bird,  called  uquisu,  resembling  the  nightingale. 
The  stork  and  the  heron  are  perhaps  most  popu- 
lar, and  have  been  pictured  in  all  kinds  of  native 
art.  Wild  geese  and  ducks  spend  the  summer 
in  Yezo  and  the  winter  in  Hondo.  Singing  birds 
are  rare,  but  not,  as  some  have  affirmed,  unknown. 

The  seas  surrounding  Japan,  and  her  numerous 
bays  and  rivers,  are  teeming  with  animal  life,  and 
for  multitude  and  variety  of  edible  fish  are  per- 
haps unsurpassed  by  any  in  the  world.  Salmon, 
cod,  mackerel,  herring,  bait,  tai,  and  other  small 
fish  are  very  abundant,  so  much  so  that  in  many 
places  they  are  used  as  a  fertilizer.  From  time 
immemorial  fish  have  formed  a  prominent  part 
of  the  daily  diet  of  the  people.  Whales  are 
numerous  on  the  shores  of  Kyushu  and  the 
southern  shores  of  Hondo,  where  they  are  taken 
by  means  of  harping-irons  or  darts.  Quantities 
of  oil  are  extracted  from  them,  and  their  flesh  is 
much  relished  for  food. 

The  foregoing  account  will  perhaps  give  the 


THE  LAND   OF  JAPAN  31 

reader  some  idea  of  the  nature,  extent,  climate, 
and  products  of  the  land  of  Japan.  With  a 
fertile  soil,  rich  deposits  of  minerals,  a  genial 
climate,  and  a  landscape  unsurpassed,  surely  this 
is  a  country  highly  favored  by  Heaven.  How 
sad  to  think  that  those  to  whom  God  has  given 
so  much  know  so  little  of  Him !  How  one's  heart 
bleeds  to  see  God's  beautiful  handiwork  all  marred 
and  stained  by  images  and  idols,  and  that  praise 
which  the  people  so  justly  owe  Him  given  to 
gods  of  wood  and  stone!  But  such  is  the  case 
in  Japan  to-day.  The  people  know  that  they 
are  indebted  to  some  higher  power  for  innumer- 
able blessings,  but  they  do  not  know  that  this 
power  is  the  God  whom  we  preach  to  them. 


II 

A  BRIEF    HISTORY   OF   THE  JAPANESE    PEOPLE 

Nothing  definite  is  known  concerning  the  ori- 
gin of  the  Japanese  people.  Some  authorities 
think  that  the  southern  portion  of  Japan  was  first 
peopled  by  sailors  and  fishermen  from  Malay, 
who  were  drifted  thither  by  the  strong  current 
of  the  Black  Stream.  That  this  has  happened  to 
shipwrecked  sailors  in  the  present  time  is  cited 
in  confirmation  of  this  view. 

Some  of  the  northern  islands  are  within  sight 
of  the  mainland,  and  it  is  possible  that  tribes  from 
northern  Asia  made  their  way  across  the  narrow 
seas  and  settled  there.  Ethnological  and  philo- 
logical evidence  indicates  that  some  immigrants 
came  over  from  Korea,  which  they  could  easily 
have  done,  as  the  southern  part  of  Korea  is  very 
near. 

If  these  suppositions  are  true,  two  races  mingled 
in  Japan — the  Malay  from  the  south  and  the 
32 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  33 

Mongol  from  the  west — and  the  Japanese  people 
are  the  joint  product  of  the  two.  But  there  is 
no  certain  information  regarding  these  immigra- 
tions, and  we  cannot  affirm  them  as  historic  facts. 

Two  of  the  greatest  authorities  on  this  subject, 
Baelz  and  Rein,  affirm  that  the  Japanese  are  of 
Mongol  origin.  Dr.  Baelz  supposes  that  there 
were  two  chief  streams  of  immigration  from 
northern  and  central  Asia  by  way  of  Korea.  The 
immigrants  gradually  spread  eastward  and  north- 
ward and  settled  in  the  land,  becoming  the  pro- 
genitors of  the  present  inhabitants. 

It  is  historically  certain  that  some  Chinamen 
and  Koreans  have  settled  in  Japan  and  contrib- 
uted toward  the  production  of  the  Japanese  race ; 
both  Chinese  and  Japanese  histories  contain  ac- 
counts of  such  immigration ;  but  it  is  likely  that 
settlers  were  already  here  long  before  these,  of 
whom  we  have  historic  accounts,  arrived. 

This  problem  is  made  more  difficult  by  the  fact 
that  there  are  two  separate  and  distinct  races  here 
— the  Japanese  and  the  Ainu.  The  latter  do  not 
appear  to  be  Mongols.  The  Japanese  call  them 
the  aborigines.  When  they  entered  Japan,  and 
where  they  came  from,  is  not  known.  There  is 
very  little  intermixing  of  these  two  races.  The 
Japanese  have  gradually  forced  the  Ainu  back  to 
the  northern  island,  just  as  the  settlers  in  the 
United  States  have  driven  back  the  Indians.    Ef- 


34  THE  GIST  OF  JAPAN 

forts  are  being  made  lately  to  better  the  condition 
of  this  race,  but  they  do  not  meet  with  much 
success.  The  Ainu  appear  to  have  little  capacity 
for  civilization,  and  the  race  is  rapidly  becoming 
extinct. 

So  much  for  the  origin  of  the  people.  We 
will  endeavor  to  treat  their  history,  very  briefly, 
under  three  heads :  mythology,  mythological  his- 
tory, and  reliable  history. 

Japanese  Mythology 

Although  we  of  the  West  are  perplexed  as  to 
the  origin  of  the  Japanese,  the  national  records 
give  what  has  been  a  very  clear  and  satisfactory 
account  of  this.  Hence  I  have  included  a  very 
brief  statement  of  this  native  account  of  the  origin 
of  the  Japanese  people  under  the  head  of  history, 
although  it  is  pure  mythology. 

Japanese  history  teaches  that  in  the  beginning 
all  things  were  chaos.  There  was  no  Creator, 
and  no  First  Cause  of  the  universe.  There  was 
merely  a  cosmic  mass.  By  and  by  the  ethereal 
matter  sublimed  and  formed  the  heavens;  what 
remained  formed  the  earth.  From  the  warm 
mold  of  the  earth  sprang  up  a  germ  which  became 
a  self-animate  being — the  first  of  the  gods.  Then 
four  other  gods  were  generated,  all  sexless  and 
self-begotten.     These  gods  separated  the  pri- 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  35 

mordial  substance  into  the  five  elements  of  wood, 
fire,  metal,  earth,  and  water,  and  gave  to  each  its 
properties.  The  last  of  these  spontaneous  divine 
generations  were  a  brother  and  a  sister,  named 
Izanagi  and  Izanami.  Uniting  in  marriage,  they 
became  the  parents  of  the  various  islands  of  Japan 
and  of  gods  and  goddesses  innumerable.  Iza- 
nami died  when  giving  birth  to  the  god  of  fire. 
Her  divine  consort  afterward  visits  her  in  the 
lower  regions  to  induce  her  to  return  to  him. 
She  would  fain  do  so,  but  must  first  consult  the 
gods  of  the  place.  Going  to  ask  counsel  of  them, 
she  does  not  return,  and  Izanagi,  impatient  at 
her  tarrying,  goes  in  search  of  her.  He  finds 
her  a  mass  of  putrefaction,  in  the  midst  of  which 
the  eight  thunder-gods  are  sitting. 

Disappointed  in  his  hope,  he  returns  to  Japan 
and  purifies  himself  by  bathing  in  a  stream.  As 
he  bathes  new  gods  are  born  from  his  clothing 
and  from  each  part  of  his  body.  The  sun-god- 
dess was  born  from  his  left  eye,  the  moon-god 
from  his  right  eye,  and  Susanoo,  the  last  of  all, 
was  born  from  his  nose.  What  a  prolific  breeder 
of  gods  was  he ! 

The  mythology  goes  on  relating,  tale  after  tale, 
the  absurd  actions  of  these  gods  residing  together 
for  several  generations  in  Japan,  the  center  of 
the  universe,  frequently  visiting  both  heaven  and 
hell,  and  performing  all  kinds  of  miraculous  feats. 


36  THE  GIST  OF  JAPAN 

In  native  history  this  period  is  called  the  "  period 
of  the  gods."  About  six  generations  after  Izanagi 
and  Izanami,  in  the  direct  line  of  descent  from 
them,  the  first  human  emperor  of  Japan  was 
born.  His  name  was  Kamu-Yamato-Ihare-Biko, 
posthumously  called  Jimmu  Tenno. 

Those  Japanese  to  whose  minds  the  problem 
of  the  origin  of  the  outside  nations  ever  occurred 
solved  it  in  this  fashion:  the  barbarian  nations 
must  likewise  have  descended  from  the  mikado, 
the  son  of  heaven,  in  very  remote  times,  but  have 
wandered  off  and  are  now  far  from  the  divine 
source.  The  Japanese,  being  still  under  the  pro- 
tection of  their  divine  father,  are  very  much  nearer 
in  the  line  of  descent,  and  hence  are  the  first  race 
in  the  world. 

Thus  they  trace  their  descent  direct  to  the 
gods,  and  their  emperor  is  to  this  day  considered 
the  divine  father  of  his  people.  It  is  a  pity  we 
cannot  join  with  them  in  accepting  this  easy  solu- 
tion of  the  difficult  problem  of  their  origin. 

Mythological  History 

By  this  term  I  would  designate  that  period  in 
Japanese  history  in  which  mythology  and  history 
are  so  blended  as  to  be  inseparable.  For  almost 
one  thousand  years  records  purporting  to  be  his- 
torical are  so  intermingled  with  that  which  is 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  37 

purely  mythological  as  to  make  it  next  to  impos- 
sible to  discriminate  between  them. 

Japanese  historians  claim  that  the  authentic 
history  of  their  country  dates  from  the  time  of 
Jimmu  Tenno  (600  B.C.),  and  the  national  records 
are  unbroken  from  that  time  to  the  present.  Most 
European  and  American  historians  have  accepted 
these  records  as  true,  and  yet  critical  scholars  here 
feel  bound  to  reject  them.  The  oldest  Japanese 
histories  were  not  written  until  the  eighth  century 
A.  D.,  and  it  does  not  seem  probable  that  traditions 
handed  down  by  word  of  mouth  for  more  than  a 
thousand  years  would  be  reliable.  The  records 
themselves  are  contradictory  and  self- refuting. 
Contemporary  Chinese  and  Korean  history,  in 
which  are  frequent  references  to  the  "  land  of 
Wa,"  i.e.,  Japan,  does  not  agree  with  the  Japa- 
nese records,  which  bear  evidence  of  having  been 
written  for  a  purpose  other  than  a  true  statement 
of  historical  facts.  These  and  other  reasons  have 
led  Messrs.  Aston  and  Chamberlain,  the  scholars 
who  have  studied  this  subject  perhaps  more  than 
any  others,  to  conclude  that  Japanese  records 
prior  to  the  date  461  A.D.  are  unreliable. 

This  period  in  dispute  (from  600  B.C.  to  461 
A.D.)  I  have  designated  the  period  of  mythologi- 
cal history.  Even  in  the  Japanese  so-called  his- 
tories the  mythology  for  centuries  is  narrated 
along  with  that  which  claims  to  be  genuine  his- 


38  THE  GIST  OF  JAPAN 

tory;  the  gods  still  mingle  with  men  and  take 
part  in  their  affairs.  The  legends  of  the  gods 
and  those  of  the  emperors  are  given  side  by  side 
in  the  same  book,  and  as  much  credence  attaches 
to  the  one  as  to  the  other. 

Orthodox  Shinto  scholars,  while  recognizing 
the  fact  of  the  parallelism  of  the  mythology  and 
the  history,  inconsistently  reject  the  mythological 
legends  of  the  gods  while  strenuously  holding  to 
those  relating  to  the  emperors.  My  own  opinion 
is  that  most  of  the  important  events  related  in  the 
records  during  this  period  had  some'basis  in  fact, 
but  that  the  accounts  of  them  are  exaggerated 
and  perverted. 

Commencing  with  the  period  which  native  his- 
torians assign  as  the  beginning  of  authentic  his- 
tory, the  first  important  event  we  find  is  the  ac- 
cession of  Jimmu  Tenno  to  the  throne  (600  B.C.). 
But  the  very  existence  of  Jimmu  Tenno  as  an 
historical  personage  is  not  at  all  certain.  The 
evidence  adduced  has  never  been  sufficient  to 
satisfy  Western  scholars,  although  the  Japanese 
would  consider  it  almost  treason  to  disbelieve 
in  him. 

Japanese  histories  for  this  period  are  very  mea- 
ger. They  consist,  for  the  most  part,  of  a  recital 
of  the  names  and  ages  of  the  mikados,  with  per- 
haps a  sentence  or  two  concerning  the  state  of 
the  country  during  their  reigns. 

One  of  the  most  important  events  noted  in 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  39 

this  early  period  is  the  subjugation  of  Korea  by 
the  Empress  Jingo.  She  is  said  to  have  collected 
a  large  army,  and,  by  the  help  of  the  fishes  great 
and  small,  and  of  favorable  winds  and  currents,  to 
have  crossed  over  into  Korea  in  small  junks,  and 
completely  subjugated  the  country,  reducing  it 
to  the  position  of  a  tributary  state.  The  Japanese 
firmly  believe  this  story,  and  are  proud  of  the 
early  success  of  their  arms  in  this  foreign  war. 
Korean  records  justify  us  in  assuming  that  Japa- 
nese influence  was  predominant  in  Korea  at  this 
time,  but  the  story  of  the  Empress  Jingo,  espe- 
cially in  its  details,  must  be  received  with  cau- 
tion. She  is  perhaps  an  historical  personage,  but 
whether  she  invaded  Korea  or  not  is  doubtful. 

The  next  event  of  importance  in  the  records 
is  the  introduction  of  Chinese  art,  science,  and 
learning,  which  took  place  in  the  early  centuries 
of  the  Christian  era,  and  exerted  an  incalculable 
influence  upon  the  people  of  Japan.  Learning, 
religion,  philosophy,  literature,  laws,  ethics,  medi- 
cine, art — all  were  brought  over  bodily.  From  this 
time  forward  the  Japanese  were  largely  students 
and  imitators  of  China.  Korea  was  the  medium 
through  which  these  continental  influences  were 
transmitted.  With  the  introduction  of  learning 
and  literature  historical  records  began  to  be  kept 
over  all  Japan,  and  oral  tradition  was  no  longer 
relied  upon.  From  this  time  the  authentic  history 
of  Japan  begins. 


40  THE  GIST  OF  JAPAN 


Reliable  History 


Chamberlain,  Aston,  and  others  agree  that  the 
first* trustworthy  date  in  Japanese  history  is  461 
A.D.,  and  that  for  the  succeeding  century  too 
much  confidence  must  not  be  placed  in  details. 
This  disproves  the  pretty  stories  told  by  the 
Japanese,  and  by  many  Western  writers  as  well, 
as  to  the  great  age  of  this  nation,  and  its  unbroken 
line  of  emperors  extending  at  least  as  far  back  as 
600  B.C. ;  but  it  is  not  the  first  time  that  pretty 
theories  have  been  rudely  broken  up  by  an  in- 
vestigation of  facts.  The  imperial  line  is  prob- 
ably as  old  as  that  of  the  popes,  but  hardly  older. 
Japan,  in  fact  and  in  authentic  history,  is  younger 
than  Christianity.  Her  existence  as  a  state  began 
about  the  time  of  the  fall  of  the  Roman  empire. 

With  the  year  461  historical  events  and  per- 
sonages appear,  and,  in  the  main,  we  may  accept 
the  history  from  this  time  forward  as  accurate. 

About  the  middle  of  the  sixth  century  began 
one  of  the  most  important  processes  in  Japanese 
history — the  conversion  of  the  nation  to  Bud- 
dhism. For  some  centuries  previous  Chinese 
learning  and  arts  had  been  gradually  filtering  into 
Japan ;  but  they  had  not  as  yet  gained  general 
acceptance.  The  Buddhist  priests  brought  Chi- 
nese civilization,  and  in  the  course  of  two  cen- 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  41 

turies  it  spread  over  the  country,  influencing 
morality,  politics,  and  everything.  Sweeping 
changes  were  made  in  the  government,  which 
was  then  organized  on  the  Chinese  centralized 
plan.  Arts,  sciences,  and  literature  flourished. 
This  was  the  golden  age  of  classical  Japan. 

In  the  year  670  A.D.  the  great  Fujiwara  family 
came  upon  the  stage.  The  mikados  were  in  the- 
ory absolute  rulers,  but  eventually  they  became 
mere  figureheads.  Their  mode  of  life  was  not 
such  as  to  make  of  them  able  rulers.  Surrounded 
by  an  eff"eminate  court,  living  in  indolence  and 
debauchery  amid  priests  and  court  women,  they 
were  hardly  competent  to  direct  affairs.  The 
emperor  was  often  a  mere  child,  who,  when  he 
grew  up,  either  abdicated  freely  or  was  forced  to 
abdicate  the  throne  in  favor  of  another  child  as 
weak  as  himself.  The  government  was  adminis- 
tered by  the  most  powerful  vassals.  The  great 
Fujiwara  family  held  the  affairs  of  state  in  its 
own  hands  from  670  to  1050  A.D. :  all  the  im- 
portant posts  were  filled  by  its  sons,  while  its 
daughters  were  married  to  the  imbecile  emperors. 

The  next  important  event  in  Japanese  history 
is  the  rise  of  feudalism.  The  warlike  samurai 
classes,  disgusted  with  this  weak  petticoat  govern- 
ment, arose  in  arms  and  overthrew  it.  The  great 
clans  of  Taira  and  Minamoto  appeared  and  alter- 
nately held  the  reins  of  government  for  nearly 


42  THE  GIST  OF  JAPAN 

two  centuries.  Lawlessness  and  disorder  pre- 
vailed. The  leader  who  could  command  the 
most  men  and  win  the  victory  with  his  sword 
was  master  of  the  empire.  All  Japan  became  a 
military  camp,  the  chieftains  waging  war  against 
one  another.  Thus  feudalism  took  its  rise  and 
prevailed  for  many  centuries,  powerfully  affecting 
every  form  of  thought  and  life,  just  as  it  did  in 
Europe  at  a  similar  period. 

The  Taira  family  was  finally  overthrown  by 
the  Minamotos,  and  the  chief  of  the  latter  clan, 
Yoritomo,  was  raised  to  the  supreme  power. 
This  man  was  the  first  to  obtain  from  the  im- 
perial court  in  Kyoto  the  title  of  "shogun" 
— generally  spoken  of  in  the  West  as  "  tycoon." 
From  this  time  forward  (i  190-1867)  the  shogun 
was  the  real  ruler  of  Japan.  The  mikado  was  still 
the  theoretical  head  of  the  state,  descendant  of 
the  sun-goddess,  and  fountain  of  all  honor,  but 
he  lived  in  the  retirement  and  seclusion  of  his 
court,  never  seen  by  his  subjects,  and  all  matters 
of  government  were  attended  to  by  the  shogun. 
Yoritomo's  descendants  gradually  degenerated, 
and  were  finally  overthrown  by  the  Ashikaga 
family. 

This  powerful  clan  took  charge  of  the  govern- 
ment in  1338  and  held  it  until  1565.  It  encour- 
aged literature  and  the  arts,  and  the  court  became 
a  center  of  elegance  and  refinement.     Especially 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  43 

did  the  intricate  tea  ceremonies  flourish  at  this 
time.  This  family  became  weak  and  effeminate 
finally,  like  its  predecessors,  and  was  overthrown. 

Japan  was  first  discovered  by  Europeans  prob- 
ably in  1542,  when  the  Portuguese  adventurer 
Mendez  Pinto  landed  on  her  coasts.  He  brought 
the  first  definite  information  concerning  her  re- 
ceived in  Europe,  and  his  reports  were  so  highly 
exaggerated  that  he  was  spoken  of  everywhere  as 
"  mendacious  Pinto. ' '  Soon  after  his  visit  numbers 
of  Portuguese  adventurers  came,  who  were  re- 
ceived warmly  by  the  impressible  people.  With 
them  came  the  Jesuits  and  the  introduction  of 
Christianity.  The  growth  of  Christianity,  and 
the  bloody  persecutions  it  encountered,  begin 
from  this  time.  These  interesting  subjects  will  be 
treated  in  another  chapter  and  hence  are  passed 
over  here. 

During  this  period  lived  successively  three  of 
the  greatest  men  in  Japanese  history — Nobunaga, 
Hideyoshi,  and  lyeyasu.  On  these  men  devolved 
the  tasks  of  breaking  the  power  of  the  feudal  lords 
and  bringing  them  into  more  complete  subjection 
to  the  shogun;  of  unifying  the  empire  and  of 
strengthening  the  central  government.  The  plan 
was  conceived  by  Nobunaga,  begun  by  Hideyoshi, 
and  completed  by  lyeyasu.  The  former  was  the 
friend  and  patron  of  the  Christians,  the  two  latter 
their  bitter  persecutors. 


44  THE  GIST  OF  J/tPAN 

After  the  rulers  had  succeeded  in  stamping  out 
Christianity  the  country  was  closed  to  foreign 
influence,  and  for  two  hundred  years  remained 
hermetically  sealed.  Even  shipwrecked  foreign 
sailors  found  on  her  coasts  were  executed,  and  no 
Japanese  was  permitted  to  leave  the  country  on 
pain  of  death.  The  only  communication  with  the 
outside  world  reserved  was  through  the  Hol- 
landers, a  small  band  of  whom  were  permitted  to 
reside  at  Nagasaki.  Through  them  various  arts 
and  sciences,  including  medicine,  were  introduced. 

This  calm  seclusion  was  rudely  broken  in  upon 
by  the  coming  of  Commodore  Perry,  in  1853- 
54,  with  his  big  guns.  He  came  to  establish 
treaties  of  commerce  and  trade,  and  to  secure 
better  treatment  for  American  ships  and  sailors — 
peaceably  if  possible,  forcibly  if  necessary.  Here 
it  is  needful,  in  the  interests  of  truth,  to  disprove 
another  pretty  story,  to  the  efi'ect  that  Perry  and 
his  crew  were  very  pious,  godly  men,  and  that 
they  secured  the  concessions  desired  by  peaceable 
methods — ^by  praying  and  singing  psalms.  The 
fact  is  that  the  concessions  gained  were  forced 
from  Japan  by  intimidation,  by  threats,  and  by  a 
show  of  strength.  Commodore  Perry  also  used 
the  same  tactics  in  Liukiu.  He  effected  his  pur- 
pose, it  is  true,  without  using  his  guns,  except  for 
intimidation,  but  it  is  safe  to  say  that  he  would 
not  have  accomplished  it  without  them. 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  45 

The  treaties  then  forced  from  the  govern- 
ment were  humiHating  to  Japan;  for  example, 
granting  exterritoriality,  by  virtue  of  which  for- 
eigners should  live  under  their  own  consuls  and 
in  no  sense  be  amenable  to  the  laws  of  the  land. 
Such  concessions  are  demanded  by  civilized  states 
of  the  uncivilized  only,  and  their  very  existence 
implies  inferiority.  But  nothing  else  was  possible 
at  that  time,  nor  did  Japan  object. 

The  coming  of  Perry,  and  his  forced  opening 
of  the  country,  marked  the  birth  of  new  Japan,  so 
different  from  the  old,  and  the  beginning  of  an  era 
of  unprecedented  prosperity.  The  Japanese  now 
recognize  this,  and  speak  of  Perry  as  one  of  their 
greatest  benefactors. 

During  the  years  immediately  preceding  this 
there  was  a  great  revival  of  learning.  A  school 
of  literati  arose,  which  zealously  studied  the  an- 
tiquities of  its  own  country  as  opposed  to  the  im- 
ported Chinese  classics.  A  revival  of  Shinto  sprang 
up,  and  with  it  grew  again  that  great  reverence 
and  esteem  for  the  ancient  imperial  line,  the  di- 
vine mikados,  as  against  the  upstart  shoguns.  In 
this  way  began  the  movement  which  ended  in 
the  revolution  of  1868  and  the  overthrow  of  the 
shogunate. 

When  Perry  came  the  shogun's  government 
was  already  tottering  to  its  fall,  and  when  this 
government  made  treaties  with  foreign  countries. 


46  THE  GIST  OF  JAPAN 

admitting  the  "  barbarians  "  to  this  "  land  of  the 
gods,"  a  loud  cry  arose  against  it  over  all  the 
land.  Finally  the  imperial  court  at  Kyoto, 
prompted  by  the  mighty  daimios  of  Choshu, 
Satsuma,  and  Tosa,  decided  upon  the  abolition  of 
the  shogunate.  The  shogun  himself  submitted 
to  the  decree  of  the  mikado,  but  many  of  his  fol- 
lowers did  not.  The  War  of  the  Revolution  en- 
sued, and  after  much'  fighting  the  imperial  troops 
were  victorious ;  the  shogunate  was  forever  abol- 
ished, and  the  emperor  once  more  took  personal 
charge  of  the  government. 

The  literary  party  had  triumphed.  Buddhism 
was  largely  supplanted  by  Shinto ;  the  shogunate, 
which  had  admitted  the  foreigners,  was  abolished ; 
and  the  literati  fondly  supposed  that  the  court 
would  now  expel  the  intruders,  abolish  the  trea- 
ties, again  shut  up  the  country,  and  affairs  would 
go  on  as  in  the  "  good  old  times."  But  they  were 
deceived.  The  mighty  lords  of  Tosa,  Satsuma, 
and  Choshu  now  declared  in  favor  of  foreign  in- 
tercourse and  the  adoption  of  European  civiliza- 
tion. These  princes  were  too  powerful  not  to  be 
heard.  Their  advice  was  heeded ;  the  foreigners 
were  welcomed,  the  country  was  opened  more  and 
more,  old  abuses  were  corrected,  and  the  Euro- 
peanization  of  Japan  was  begun. 

The  reformation  was  ably  assisted  from  the 
very  quarter  where  we  would  expect  to  find  it 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  47 

most  bitterly  opposed.  The  young  and  able 
emperor  Mutsuhito,  coming  out  of  the  obscurity 
which  had  enshrouded  his  ancestors  for  ages,  and 
putting  aside  the  traditions  of  centuries,  ably 
seconded  the  efforts  of  his  ministers  in  every  re- 
form. The  unparalleled  progress  during  his  long 
and  enlightened  reign  is  due  in  no  small  part  to 
his  wisdom  and  prudence.  He  has  shown  him- 
self a  liberal,  enlightened  monarch,  and  I  am  sure 
that  I  express  the  sentiment  of  every  friend  of 
Japan  in  saying,  Long  live  his  Majesty  Mutsuhito ! 

The  reformation  of  the  country,  the  assimilation 
of  Western  civilization  and  institutions,  and  the 
gradual  opening  and  development  of  the  empire 
have  gone  on  uninterruptedly  since  the  restoration 
of  the  emperor  to  the  supreme  power. 

In  1 87 1  the  daimiates  were  abolished  and  the 
old  daimios  retired  to  private  life.  Thus  feudal- 
ism was  at  last  broken  up  and  the  central  govern- 
ment strengthened.  In  this  same  year  the  postal 
and  telegraph  systems  were  introduced  and  a 
mint  was  established. 

In  1889  the  constitution  was  promulgated, 
whereby  the  people  were  given  a  voice  in  the 
government,  and  Japan  became  a  constitutional 
monarchy,  very  much  like  Prussia  or  other  Eu- 
ropean states.  In  this  year  local  self-government 
was  also  established.  In  accordance  with  the 
constitution,  the  first  Diet  was  opened  in  1890. 


48  THE  GIST  OF  JAPAN 

This  highest  legislative  body  in  Japan  resembles 
somewhat,  in  its  organization  and  functions,  the 
German  Reichstag. 

One  of  the  greatest  recent  events  in  Japanese 
history  is  the  successful  revision  of  the  treaties. 
After  the  Restoration  and  the  adoption  of  West- 
ern institutions  and  civilization,  efforts  were  con- 
tinually being  made  to  have  these  treaties  re- 
vised on  a  basis  more  favorable  to  Japan;  but 
these  efforts  were  always  defeated.  Thus  Japan 
was  for  many  years  forced  to  submit  to  treaties 
made  long  ago,  which  were  good  enough  then, 
but  are  outgrown  entirely  now.  No  recognition 
whatever  was  made  of  her  great  progress  during 
these  thirty  years,  and  the  foreign  powers  still 
treated  her  as  an  inferior.  This  was  unjust,  and 
the  people  naturally  chafed  under  it.  Finally, 
by  the  wisdom  and  perseverance  of  the  present 
Japanese  statesmen,  treaty  revision  has  been  se- 
cured on  the  basis  of  equality.  By  this  revision 
she  regains  the  concessions  forced  from  her  in 
former  years.  After  the  year  1900  all  foreigners 
residing  in  Japan  will  become  amenable  to  her 
laws ;  exterritoriality  will  be  abolished ;  power  to 
levy  taxes  upon  imports  within  prescribed  limits 
will  be  regained;  and  Japan  will  be  recognized 
as  an  equal  by  the  great  powers  of  the  West.  In 
return  for  these  concessions  on  the  part  of  foreign 
powers,  she  gives  liberty  of  residence  and  travel 


A  BRIEF  HISTORY  OF  THE  JAPANESE  PEOPLE  49 

in  any  part  of  the  empire,  and  all  privileges  gen- 
erally accorded  aliens  in  Western  nations,  except 
the  right  of  ownership  of  land.  We  rejoice  with 
Japan  that  justice  has  at  last  been  accorded  her,  and 
that  the  treaties  have  been  satisfactorily  revised. 

A  sketch  of  Japanese  history  would  be  incom- 
plete without  some  mention  of  the  recent  war 
with  China.  This  war  was  especially  interesting 
because  it  afforded  the  first  opportunity  Japan 
has  had  of  trying  her  strength  with  her  new  arms. 
For  years  she  has  been  to  school  to  the  Western 
nations;  now  she  goes  out  to  put  into  practice 
the  lessons  she  has  learned.  Her  fine  army  and 
navy,  constructed  after  the  most  approved  West- 
ern models,  are  tested  for  the  first  time.  The  re- 
sults are  such  as  to  more  than  satisfy  Japan  with 
her  new  equipment.  The  story  of  her  splendid 
success  against  a  nation  outnumbering  her  ten  to 
one  is  familiar  to  all  and  need  not  be  recounted. 

The  war  was  a  positive  gain  to  Japan  in  many 
ways.  Aside  from  the  material  gain  in  indemnity 
and  the  extension  of  her  territory,  it  gave  her 
an  opportunity  to  demonstrate  to  the  world  the 
substantial  progress  she  has  made.  Nothing  else 
would  have  gained  for  her  so  much  respect  from 
Western  powers  as  her  prowess  exhibited  in  this 
war.  A  demonstration  of  force  and  of  ability  to 
fight  great  battles  is  still  regarded  as  a  mark  of 
progress  and  civilization. 


50  THE  GIST  OF  JAPAN 

The  war  also  helped  to  settle  many  troublesome 
internal  questions.  Some  feared  the  people  would 
be  so  elated  by  their  phenomenal  success  that 
their  pride  and  arrogance  would  be  unendurable. 
But  it  was  not  so.  The  Japanese  expected  to 
win  from  the  beginning,  and  were  not  surprised 
at  the  result.  After  the  war  was  over  they  set- 
tled down  to  the  even  tenor  of  their  ways  as 
though  nothing  had  happened.  They  have  shown 
themselves  as  able  to  bear  victory  as  to  win  it. 

Such  is  an  all  too  brief  account  of  the  history 
of  this  interesting  people.  An  acquaintance  with 
the  main  facts  of  this  history  I  thought  necessary 
to  enable  American  Christians  rightly  to  appreci- 
ate the  work  of  their  missionaries  in  their  efforts 
to  plant  the  church  in  Japan. 


in 

JAPANESE    CHARACTERISTICS 

It  is  next  to  impossible  for  an  alien  to  judge 
accurately  the  characteristics  of  a  people.  That 
a  foreigner's  interpretation  of  a  nation's  character, 
and  of  the  moral  influences  that  direct  and  mold 
its  life,  is  apt  to  be  imperfect  and  erroneous  is 
now  a  recognized  truth.  An  Englishman  cannot 
understand  a  Frenchman,  nor  a  Frenchman  an 
Englishman.  Even  people  so  closely  related  as 
the  English  and  Americans,  with  a  common  an- 
cestry, common  history  and  traditions,  a  common 
speech,  common  laws,  and  a  common  faith,  find 
great  difficulty  in  properly  understanding  one 
another.  The  American  essayist  Emerson  did 
not  venture  to  write  "  English  Traits  "  until  he 
had  visited  England,  mingled  freely  with  the  peo- 
ple, and  familiarized  himself  with  the  manifold 
phases  of  English  character;  and  Bryce's  excel- 
lent work  on  "The  American  Commonwealth,"  in 
61 


52  THE  GIST  OF  JAPAN 

which  American  characteristics  are  reflected  more 
truly  than  they  have  been  by  any  other  EngHsh 
writer,  did  not  see  the  hght  until  its  author  had 
made  frequent  visits  to  the  United  States  and  had 
carefully  studied  his  subject  for  seventeen  years. 

If  it  is  so  hard  to  understand  a  kindred  people, 
how  much  harder  it  is  to  understand  a  people  so 
alien  as  the  Japanese!  Here  the  religion,  lan- 
guage, manners  and  customs,  and  moral  ideas  are 
so  different  from  our  own  that  the  task  of  por- 
traying the  real  characteristics  of  the  race  becomes 
a  colossal  one.  It  should  be  attempted  only  by 
men  who  have  had  years  of  practical  experience 
with  the  people,  who  can  read  their  language  and 
look  at  things  from  their  standpoint,  and  who 
bring  to  their  task  a  loving  sympathy  with  the 
people  whose  Hfe  they  would  portray. 

But  nothing  is  more  common  than  to  meet 
with  sweeping  judgments  on  Japanese  character 
by  persons  utterly  incompetent  to  make  them. 
Men  who  have  perhaps  never  seen  Japan  sit 
in  judgment  upon  her  with  a  gusto  unequaled. 
Globe-trotters,  spending  at  most  only  a  few 
weeks  here,  and  necessarily  learning  nothing  of 
the  inner  life  of  the  people,  have  made  most 
sweeping  statements  concerning  the  traits  of 
national  character,  such  as :  "  The  Japanese  are  a 
nation  of  liars ; "  "  They  are  mere  imitators,  origi- 
nating nothing;"  "They  are   fickle  and  quite 


JAPANESE  CHARACTERISTICS  53 

unreliable;  "  "Licentiousness  is  the  most  promi- 
nent trait  in  the  national  character,"  etc.  Now  it 
is  unnecessary  to  say  that  judgments  formed  in 
this  way  are  worthless.  Here,  if  anywhere,  it  be- 
hooves one  to  write  only  after  careful  study  and 
observation,  and  even  then  to  speak  with  caution. 

Physically  the  Japanese  are  inferior  to  the 
races  of  the  West.  They  are  shorter  of  stature 
and  Hghter  of  weight  than  Europeans  or  Ameri- 
cans. The  upper  part  of  their  bodies  is  developed 
perhaps  as  fully  as  our  own;  but  the  lower  limbs 
have  been  so  cramped  by  sitting  on  the  floor  for 
centuries  that  they  are  shorter  and  weaker. 
Their  habits  of  life  and  their  vegetable  diet  have 
combined  to  make  of  them  a  physically  weak 
people.  They  age  earlier  than  the  races  of  the 
Occident. 

In  color  they  do  not  differ  much  from  the 
American  Indians  or  the  half-breeds  of  the  South. 
There  are  two  types  of  facial  expression :  the 
old  samurai  or  noble  classes  have  a  long,  narrow 
face,  sharp  nose,  high,  narrow  forehead,  and 
oblique  eyes;  the  lower  classes  have  fat,  round, 
pudding  faces,  with  broad  mouths  and  flat  noses. 
These  two  types  are  distinguished  readily  on  the 
streets,  and  rank  can  be  judged  by  them. 

The  Japanese  are  a  cheerful  race.  The  cares 
of  life  seem  lightly  to  weigh  upon  them.  On  the 
surface  they  appear  always  smiling  and  happy. 


54  THE  GIST  OF  JAPAN 

They  are  very  fond  of  gay  scenes  and  bright 
colors.  PoHteness  is  a  national  characteristic. 
Etiquette  has  been  carried  to  such  an  extent  as 
to  have  largely  degenerated  into  empty  forms. 

Mentally  they  are  bright  and  intelligent,  receiv- 
ing and  apprehending  instruction  readily.  The 
students  are  equally  as  diligent  and  earnest  as  are 
those  in  the  academies  and  colleges  of  America, 
though  physically  they  are  not  so  able  to  endure 
prolonged  study.  They  have  great  thirst  for 
knowledge,  and  study  for  the  sake  of  learning 
itself;  hence  the  various  devices  for  evading 
study  so  common  in  the  schools  at  home  are 
almost  unknown.  The  intensity  of  this  thirst  for 
knowledge  on  the  part  of  the  young  is  remark- 
able. Hundreds  of  young  men  over  all  Japan 
are  struggling  for  an  education  against  very  great 
odds.  Many  are  now  educated  abroad,  and  these 
take  their  stand  in  our  best  colleges  and  univer- 
sities along  with  the  brightest  of  our  own  students. 
When  their  course  is  completed  they  are  able  to 
carry  on  all  kinds  of  learned  scientific  investiga- 
tions independently  of  their  teachers.  Witness 
what  they  have  done  in  seismology,  botany,  and 
medicine.  These  facts  indicate  that  the  Japanese 
are  an  intellectual  race. 

In  order  rightly  to  appreciate  the  national 
character  we  must  remember  that  the  idea  of 
personality    is    developed    here    only    partially. 


JAPANESE  CHARACTERISTICS  56 

This  is  strikingly  evident  in  the  structure  of  the 
language,  which  consists  of  nouns  and  verbs  al- 
most exclusively.  Distinctions  of  person  and 
number  are  generally  ignored,  and  true  pro- 
nouns are  entirely  wanting.  From  ancient  times 
men  have  been  considered,  not  as  individuals, 
but  en  masse.  The  family  has  been  exalted 
above  the  individual,  who  is  hardly  considered  to 
have  an  existence  apart  from  it.  Thus,  in  ancient 
times,  as  among  Occidental  races  also,  if  one 
member  of  a  family  came  under  the  censure  of 
the  government,  all  were  censured.  When  one 
member  was  put  to  death,  all  were  executed. 
As  the  family,  and  not  the  individual,  was  the 
unit  with  which  the  laws  dealt,  the  family  became 
the  subject  of  prime  consideration.  To  perpetuate 
the  family  line  came  to  be  considered  a  very  es- 
sential thing,  and  in  order  thereto  the  system  of 
concubinage  was  introduced.  It  is  proper  to  state 
that  in  regard  to  this  exaltation  of  the  family  over 
the  individual  Japan  is  now  in  a  transition  period, 
and  that  the  individual  is  becoming  more  and 
more  important  in  the  eyes  of  the  law. 

A  marked  characteristic  of  the  Japanese  is  their 
strong  patriotism.  There  is  no  more  patriotic  peo- 
ple on  the  face  of  the  earth.  It  is  said  that  the 
name  of  the  emperor,  whispered  over  the  heads 
of  an  excited  mob,  will  calm  it  as  readily  as  oil 
poured  on  troubled  waters.     In  the  recent  war 


56  THE  GIST  OF  JAPAN 

with  China  there  were  many  more  volunteers  for 
active  service  than  could  be  sent  to  the  front.  I 
have  seen  old  men  lament,  with  tears  in  their  eyes, 
that  they  could  no  longer  serve  their  country  as 
soldiers,  even  to  the  death  if  need  be.  This  prin- 
ciple of  loyalty  is  the  strongest  motive  power  in 
Japan  to-day.  It  supersedes  all  others.  A  man's 
duty  to  his  family,  even  to  his  parents,  is  nothing 
when  compared  with  his  duty  to  his  country ;  and 
Japanese  history  abounds  in  pathetic  stories  of 
men,  women,  and  even  children,  who  have  counted 
all  other  duties  as  naught  and  have  willingly  sac- 
rificed their  lives  for  their  country. 

Patriotism  here  amounts  to  a  passion — I  had 
almost  said  a  fanaticism.  From  earliest  infancy 
it  is  instilled  into  the  minds  of  the  children,  and 
there  is  not  one  of  the  Httle  ones  in  whose  heart 
his  country  has  not  the  first  place.  A  native  writer 
has  expressed  the  sentiments  of  every  Japanese 
thus :  "  My  native  land !  everywhere  and  always 
the  first  affections  of  my  heart  and  the  first  labor 
of  my  hands  shall  be  thine  alone." 

This  patriotism  is  not  always  held  intelligently. 
The  masses  of  the  people  have  very  mistaken 
ideas  as  to  what  patriotism  is.  I  meet  not  a 
few  who  believe  that  love  for  Japan  necessi- 
tates a  hatred  of  all  other  countries,  and  that  no 
man  can  be  loyal  and  at  the  same  time  admire 
and  praise  foreign  lands.     Fortunately,  the  class 


JAPANESE  CHARACTERISTICS  57 

whose  nationalism  is  so  unenlightened  is  not  an 
influential  one ;  otherwise  patriotism  itself  would 
check  the  growth  and  development  of  the  coun- 
try. As  it  is,  the  strong  nationalistic  feeling 
serves  to  prevent  a  too  indiscriminate  adoption  of 
Western  institutions  and  to  preserve  the  good 
elements  of  old  Japan. 

Respect  for  parents  and  teachers  is  one  of  the 
most  prominent  elements  in  the  national  character. 
The  first  principle  of  Confucian  ethics,  as  taught 
in  China,  is  reverence  and  obedience  to  parents ; 
and  although  in  Japan  this  has  been  subordinated 
to  the  principle  of  loyalty,  it  is  still  a  prominent 
factor  in  the  national  life.  The  proper  attitude 
of  children  toward  parents,  and  pupils  toward 
teachers,  is  not  one  of  love,  but  one  of  absolute 
obedience  and  reverence.  It  is  said  here  that 
true  love  can  come  only  from  a  superior  to  an 
inferior,  while  the  proper  feeling  of  inferiors  toward 
their  superiors  is  one  of  reverence.  This  relation 
of  superior  and  inferior  is  carried  into  every  phase 
of  society,  and  on  it  depends  much  of  the  family 
and  national  life.  The  principle  of  obedience  is 
almost  the  only  moral  teaching  given  to  the  girls, 
and  when  they  are  grown  up  their  moral  ideas 
cluster  round  this  one  point.  In  olden  times 
parents  liad  absolute  control  over  their  children 
and  could  dispose  of  them  as  they  saw  fit,  even 
kilHng  them  if  they  so  desired.      But  now  the 


68  THE  GIST  OF  JAPAN 

parent's  control  over  the  child  is  limited  by 
law.  Children  are  expected  to  yield  implicit, 
unquestioning  obedience  to  their  parents,  and 
Japanese  children  are  usually  more  virtuous  in 
this  respect  than  the  children  of  Americans. 

As  a  result  of  this  fundamental  principle  of  obe- 
dience, inculcated  from  childhood,  has  grown  the 
universal  respect  for  authority  found  in  Japan. 
Whatever  the  government  does  the  common  peo- 
ple do  not  question.  Even  petty  officials  are  re- 
spected and  obeyed  in  a  manner  surprising  to  us 
independently  thinking  people  of  the  West.  No 
matter  how  disagreeable  and  unjust  an  act  on  the 
part  of  the  authorities  may  be,  it  is  usually  ac- 
cepted meekly  with  the  comment,  "  There  is  no 
help  for  it." 

The  counterpart  of  this  reverence  and  unques- 
tioning obedience  to  authority  is  a  feeling  of 
meekness  and  dependence.  The  government  is 
depended  upon  for  much  more  than  is  the  govern- 
ment in  the  United  States.  It  is  expected  to 
inaugurate  all  great  commercial  and  industrial 
enterprises.  Thus  the  building  of  railroads,  the 
construction  of  telegraphs,  and  other  great  works 
have  had  to  be  executed  by  the  government. 
In  recent  years  this  spirit  is  changing  some- 
what, and  private  corporations  are  beginning  to 
inaugurate  great  enterprises.  But  in  general  it 
may  be  said  that  the  national  character  is  lacking 
in  independence  and  decision. 


JAPANESE  CHARACTERISTICS  59 

Love  of  the  beautiful  is  a  prominent  and  highly 
developed  Japanese  trait.  Their  ideals  of  beauty 
differ  much  from  Western  ideals,  and  many  things 
that  they  pronounce  beautiful  would  not  be  so 
judged  in  the  Occident.  Most  Americans  at  first 
cannot  appreciate  Japanese  art,  landscape  scenery, 
or  flowers ;  but  a  short  residence  here  and  an  ac- 
quaintance with  native  life  and  scenes  soon  bring 
one  to  appreciate  them.  The  esthetic  faculty  is 
much  more  highly  developed  than  in  America. 
It  is  possessed  by  all  classes.  The  gardens  of 
the  rich  are  laid  out  with  especial  care,  and  no 
money  or  pains  are  spared  to  make  them  beautiful. 
I  have  seen  day-laborers  stand  and  gaze  for  a  long 
time  at  a  beautiful  sunset,  or  go  into  raptures  over 
a  dwarfed  cherry-bush  just  putting  forth  its  tiny 
buds.  Men  who  have  worked  in  the  fields  all  day, 
until  they  are  exhausted,  on  their  return  home  in 
the  evening  will  stop  by  the  wayside  to  pluck 
some  beautiful  shrub  or  flower  and  carry  it  back 
with  them.  Go  into  the  room  of  a  school-boy  and 
you  will  almost  invariably  find  his  table  brightened 
by  a  pretty  bouquet  of  flowers.  When  the  cher- 
ries are  in  bloom  the  whole  population  leaves  off 
work  and  turns  out  to  enjoy  them.  Japan  is  a 
beauteous  land,  and  no  people  are  more  capable 
of  appreciating  her  beauty  than  her  own. 

The  Japanese  are  open-minded  and  receptive 
of  truth,  from  whatever  quarter  it  may  come. 
Were  this  not  true  it  would  have  been  impossible 


60  THE  GIST  OF  JAPAN 

for  her  to  have  become  what  she  is  to-day.  When 
Buddhism  was  first  brought  to  Japan  it  was  seen 
to  possess  elements  of  rehgious  power  that  Shinto 
did  not  have,  and  the  people  by  and  by  accepted 
it.  When  Confucianism  was  introduced  its  moral 
teachings  were  seen  to  be  lofty  and  inspiring,  and 
it  was  given  a  warm  welcome.  When  Christianity 
first  came  many  of  the  daimios  took  especial  pains 
to  examine  into  it  to  see  if  it  were  likely  to  benefit 
their  country,  with  the  full  intention  of  accepting 
it.  How  many  of  them  did  accept  it  is  told  in 
another  chapter.  The  present  attitude  of  opposi- 
tion is  the  result  of  prejudice,  instilled  in  part  by 
past  experience  with  Christianity,  and  in  part  by 
the  misrepresentation  of  its  enemies ;  it  is  not  the 
result  of  natural  intolerance.  The  readiness  with 
which  Western  learning  of  all  kinds  has  been 
adopted,  and  the  patient  hearing  and  investiga- 
tion native  scholars  give  to  all  new  theories  of 
science  and  knowledge,  clearly  show  that  their 
mind  is  an  open  and  receptive  one.  A  native 
professor  has  expressed  this  characteristic  in  these 
words :  "  The  Japanese  as  a  race  are  open-hearted, 
with  a  mind  free  from  prejudice  and  open  to  con- 
viction." But  that  it  is  as  receptive  of  prejudice 
and  misrepresentation  as  of  truth  and  knowledge 
is  evidenced  by  its  present  attitude  toward  Chris- 
tianity. 

Many  critics  have  pronounced  the  Japanese  a 


JAPANESE  CHARACTERISTICS  61 

very  speculative  people,  but  it  is  doubtful  if  this 
is  true.  By  nature,  I  think,  they  are  more  inclined 
to  be  practical  than  speculative.  Abstract  meta- 
physical and  theological  ideas  have  little  charm 
for  them. 

But  there  is  a  large  element  in  Japan  that  simu- 
lates a  taste  for  philosophical  study.  Philosophy 
and  metaphysics  are  regarded  by  them  as  the  pro- 
foundest  of  all  branches  of  learning,  and  in  order 
to  be  thought  learned  they  profess  great  interest 
in  these  studies.  Not  only  are  the  highly  meta- 
physical philosophies  of  the  East  studied,  but  the 
various  systems  of  the  West  are  looked  into  like- 
wise. Many  of  the  people  are  capable  of  appre- 
ciating these  philosophies,  too ;  but  they  do  it  for 
a  purpose. 

Japanese  character  is  lacking  in  steadfastness 
and  fixedness  of  purpose.  Huge  enterprises  will 
be  begun  with  great  enthusiasm,  only  to  be  aban- 
doned in  a  short  while.  There  is  not  that  stead- 
fastness and  fixedness  which  lays  out  far-reaching 
plans,  extending  years  into  the  future,  and  which 
adheres  to  these  plans  until  their  purpose  is  ac- 
complished. On  the  contrary,  they  are  vacillat- 
ing and  changeful,  as  is  shown  by  their  migratory 
disposition.  This  want  of  steadfastness  is  even 
evinced  by  many  ministerial  candidates.  It  is  a 
frequent  occurrence  for  young  men  to  enter  the 
mission  schools  with  the  firm  intention  of  becom- 


62  THE  GIST  OF  JAPAN 

ing  evangelists,  and,  by  the  time  their  academic 
course  is  finished,  to  change  their  mind  and  go 
into  some  other  calHng.  Some  of  those  who  have 
become  evangelists  are  restless  and  vacillating, 
and  after  they  have  been  located  in  one  place  for 
a  few  years  like  to  be  transferred  to  another. 
The  "  stick-to-it-iveness  "  of  the  Anglo-Saxon  is 
largely  wanting.  But  we  must  not  speak  too 
dogmatically  upon  this  point,  for  the  Japanese 
government  has  shown  itself  capable  of  laying  out 
far-reaching  plans,  and  of  adhering  to  its  original 
purpose  until  it  is  successfully  accomplished. 

Inconsistency  is  another  trait  of  the  Japanese 
mind,  which  often  turns  square  about  and  takes 
positions  exactly  opposed  to  its  avowed  principles, 
realizing  no  inconsistency  in  doing  so.  This  is 
well  illustrated  in  the  political  life  of  the  people. 
In  theory  the  emperor,  as  the  divine  head  of  the 
nation,  cannot  go  wrong,  and  whatever  he  does 
is  necessarily  right.  It  is  the  duty  of  every  sub- 
ject unquestioningly  to  obey  the  will  of  the  em- 
peror. To  this  all  Japanese  will  readily  agree, 
but  in  practice  the  people  are  often  found  ar- 
raigned against  the  government,  which  has  the 
emperor  for  its  head.  Lines  of  policy  which  the 
emperor  himself  has  mapped  out  and  pursued  for 
years  are  often  bitterly  opposed ;  and  yet  the  peo- 
ple are  all  unconscious  of  this,  and  resent  very  much 
any  insinuation  that  they  are  opposing  his  will. 


JAPANESE  CHARACTERISTICS  63 

Another  evidence  of  inconsistency  is  seen  in 
their  opposition  to  Christianity.  The  usual  ob- 
jection that  is  made  against  our  faith  is  that  it  is 
a  Western  rehgion,  and  there  are  thousands  of 
people  who  oppose  it  solely  on  this  ground.  But, 
even  while  opposing  the  Western  religion,  they 
are  daily  using  all  kinds  of  Western  institutions 
gladly.  All  manner  of  material  things  are  received 
from  abroad  with  pleasure,  and  are  considered 
none  the  worse  for  their  foreign  origin,  the  line 
being  drawn  at  religion. 

Japanese  character  is  largely  wanting  in  origi- 
nality. The  people  have  originated  almost  noth- 
ing, having  accepted  nearly  everything  at  the 
hands  of  others.  In  ancient  times  Japan  had  Korea 
for  a  teacher ;  afterward  she  studied  under  China ; 
now  she  is  at  school  to  Europe  and  America.  Her 
medieval  civilization  was  accepted  bodily  from 
Asia,  just  as  her  modern  is  from  Europe.  No  im- 
portant inventions  have  been  made.  Even  the 
little  jinrikisha,  which  is  the  universal  means  of 
locomotion,  and  which,  I  believe,  is  found  nowhere 
else  except  in  certain  Chinese  ports,  is  said  to  have 
been  first  made  by  an  American  missionary  for 
the  comfort  and  convenience  of  his  invalid  wife. 
It  should  be  said,  however,  that  some  claim  the 
native  origin  of  the  jinrikisha,  and  contend  that 
its  inventor  lived  in  Kyoto. 

But  while  the  Japanese  are  not  originators,  they 


64  THE  GIST  OF  JAPAN 

are  excellent  imitators.  The  ability  to  imitate 
well  is  a  power  not  to  be  despised.  This,  when 
coupled  with  assimilation,  is  a  very  fruitful  source 
of  progress,  as  the  Japan  of  to-day  witnesses. 
The  ease  and  facility  with  which  Japan  has  imi- 
tated the  West  and  assimilated  her  institutions, 
applying  them  to  new  and  changed  conditions,  is 
marvelous.  Given  a  model,  the  people  can  make 
anything,  no  matter  how  diminutive  or  compli- 
cated. Even  the  American  dude  is  most  success- 
fully imitated. 

The  Japanese  do  not  slavishly  follow  their 
models,  but  are  able  to  change,  modify,  and  de- 
velop them  at  will.  Given  the  general  idea,  they 
can  easily  construct  the  rest.  Thus  in  the  adop- 
tion of  Western  institutions  they  have  in  some 
cases  actually  improved  upon  their  models.  Es- 
pecially is  this  true  of  the  postal  and  telegraph 
systems,  which,  though  copied  after  our  own,  are 
in  many  respects  superior.  They  are  not  blind 
followers  of  their  teachers,  but  often  start  out  on 
independent  exploration  and  investigation.  Such 
powers  of  imitation  are  second  only  to  those  of  in- 
vention, and  have  made  Japan  what  she  is  to-day. 

Another  national  peculiarity  is  the  slight  value 
placed  upon  human  life.  The  idea  that  the  family, 
and  not  the  individual,  is  of  supreme  importance, 
and  the  Buddhistic  teaching  that  life  itself  is  the 
greatest  of  all  evils,  are  responsible  for  this.     To 


JAPANESE  CHARACTERISTICS  65 

pour  out  one's  blood  upon  the  battle-field  for  one's 
lord  has  from  of  old  been  considered  a  privilege. 
Death  has  not  that  terror  that  it  has  in  the  West, 
and  the  people  are  not  afraid  to  die.  Hence  sui- 
cides are  of  very  frequent  occurrence,  and  to  take 
one's  own  life  is,  under  certain  circumstances,  con- 
sidered a  meritorious  act.  Under  the  old  regime 
a  member  of  the  samurai  or  warrior  classes  could 
not  be  executed  like  a  common  man,  but  after  con- 
demnation was  left  to  take  his  own  life. 

About  seven  thousand  suicides  occur  in  Japan 
each  year.  The  slightest  reasons  will  induce  a 
man  to  take  his  own  life.  Statistics  show  that 
the  proportion  of  suicides  varies  with  the  success 
or  failure  of  the  rice  crop.  If  sustenance  is  cheap, 
people  live ;  if  it  is  dear,  they  rid  themselves  of 
the  burden  of  life.  The  number  of  suicides  also 
varies  much  with  the  season  of  the  year,  showing 
that  such  little  matters  as  heat  and  discomfort 
will  outweigh  the  value  put  upon  life. 

A  young  girl  recently  came  to  Saga  from 
Kagoshima  as  a  household  servant.  She  did  not 
like  her  new  home,  and  asked  her  mistress  to  send 
her  back  to  her  birthplace.  The  mistress  refused, 
and  the  next  morning  the  poor  girl  was  found 
dead  in  the  yard,  having  hanged  herself  during 
the  night — all,  forsooth,  because  she  could  not 
go  home.  So  low  is  the  value  placed  upon  life 
here !     Human  life  is  valued  highly  in  the  West 


66  THE  GIST  OF  JAPAN 

solely  because  of  Christian  teaching;  outside  of 
Christendom  it  is  cheap. 

It  has  been  charged  upon  the  Japanese  that 
they  are  wanting  in  gratitude,  or,  at  least,  that 
their  gratitude  lasts  only  so  long  as  they  are  look- 
ing for  favors.  This  is  but  partially  true.  Ever 
since  I  came  to  Japan  I  have  been  teaching  a  few 
boys  English  at  odd  hours,  and  they  have  really 
embarrassed  me  by  the  number  of  their  presents. 
On  the  other  hand,  I  have  helped  young  men 
with  money  at  school,  who  were  at  first  grateful 
apparently,  and  would  come  to  my  home  to  per- 
form various  small  services  in  return,  but  by  and 
by  would  object  to  doing  the  least  service,  even 
while  living  on  my  charity. 

In  past  years  Japan  has  in  various  capacities 
employed  a  great  number  of  Americans  and  Eu- 
ropeans, and  has  usually  rendered  them  a  very 
adequate  return  for  their  services.  In  addition  to 
the  stipulated  salary,  she  has  often  given  them 
costly  presents.  But  recently  a  good  deal  of  com- 
plaint has  been  made  by  foreign  employees  to  the 
effect  that,  after  they  have  given  the  best  years 
of  their  lives  to  the  service  of  Japan,  they  have 
been  summarily  dismissed,  without  previous  notice 
and  without  thanks. 

Evidences  of  ingratitude  are  very  numerous  in 
the  native  church.  The  missionary  who  has  left 
home,  friends,  and  country  for  the  sake  of  these 


JAPANESE  CHARACTERISTICS  67 

people,  and  who  labors  for  them  with  all  the 
powers  God  has  given  him,  is  often  not  rewarded 
by  that  gratitude  and  kindness  on  the  part  of 
his  converts  which  he  reasonably  expects.  Fre- 
quently he  takes  young  men  from  the  humbler 
walks  of  life,  provides  both  their  food  and  cloth- 
ing, gives  them  six  or  eight  years'  instruction  in 
well-equipped  schools,  supports  them  liberally  as 
evangelists,  only  to  have  them  rise  up  against 
him,  oppose  him  in  his  work,  and  pronounce  him 
an  ignoramus.  In  many  parts  of  the  native  church 
there  is  a  strong  an ti- missionary  spirit,  and  the 
feeling  of  gratitude  which  these  churches  should 
have  for  their  founders,  organizers,  and  supporters 
is  wanting.  From  such  facts  as  these  we  are 
forced  to  conclude  that  the  feeling  of  gratitude  is 
not  very  strong. 

Much  has  been  said  in  regard  to  the  commercial 
honor  and  integrity  of  the  Japanese.  Our  first 
American  minister  to  Japan,  Townsend  Harris, 
pronounced  them  ''the  greatest  liars  upon  the 
face  of  the  earth."  A  foreign  employee  in  a 
government  school,  when  asked  concerning  the 
native  character,  replied  in  two  words — deceit  and 
conceit.  The  numerous  exceptions  to  upright 
dealing  in  mercantile  circles  seem  to  justify  these 
judgments.  Native  merchants  are  unreliable  in 
such  matters  as  punctuality,  veracity,  and  the 
keeping  of  contracts.     They  will  do  all  in  their 


68  THE  GIST  OF  JAPAN 

power  to  avoid  the  fulfilment  of  a  contract  which 
would  entail  a  loss.  The  artisan  class  is  even  more 
unreliable  in  these  respects  than  are  the  mer- 
chants. 

To  offset  this,  it  should  be  said  that,  while  the 
people  are  frequently  unreliable  in  private  matters, 
in  public  affairs  and  in  all  governmental  relations 
they  are  honest  and  fair-dealing.  Public  office  is 
seldom  perverted  for  private  ends,  and  the  na- 
tional conscience  would  quickly  call  to  account 
any  official  who  would  enrich  himself  at  the  public 
expense.  In  this  respect  Japan  is  in  striking  con- 
trast with  the  other  nations  of  the  East,  and,  alas ! 
with  many  of  those  of  the  West  as  well. 

I  have  not  endeavored  to  give  an  exhaustive 
statement  of  the  national  characteristics  of  the 
Japanese  people,  but  have  simply  tried  to  give 
enough  to  help  my  readers  to  an  appreciation  of 
the  native  character.  I  have  endeavored  to  be 
strictly  truthful  and  at  the  same  time  to  do  justice 
to  the  race.  While  fully  recognizing  the  failings 
of  the  Japanese,  we  must  also  recognize  the  great 
improvement  of  the  national  character  in  recent 
years,  and  must  remember  that  they  are  in  many 
respects  laboring  at  a  great  disadvantage,  and  de- 
serve, not  hatred  and  contempt,  but  our  warmest 
sympathy  and  love. 


IV 

MANNERS  AND   CUSTOMS 

A  STUDY  of  the  manners  and  customs  of  foreign 
peoples  is  both  interesting  and  profitable.  If  we 
have  no  knowledge  of  the  customs  of  other  nations 
we  are  apt  to  think  that  our  own  customs  have 
their  ground  in  eternal  reason,  and  that  all  cus- 
toms differing  from  ours  are  necessarily  false  and 
wrong.  But  if  we  study  the  manners  of  other 
lands,  and  learn  of  the  daily  observance  of  customs 
many  of  which  are  squarely  opposed  to  our  own, 
and  which  nevertheless  work  well,  we  will  be  led 
to  value  our  own  customs  at  their  true  worth,  and 
to  realize  that  we  have  not  a  monopoly  of  all  that 
is  good,  convenient,  and  useful. 

To  know  the  manners  and  customs  of  a  country 
is  to  know  much  about  that  country.  There  is 
no  truer  index  of  the  character  of  a  people's  life. 
Knowing  these,  the  prevailing  morality  and  gov- 
erning laws  may  be  very  largely  inferred.  In  fact, 
69 


70  THE  GIST  OF  JAPAN 

every  phase  of  a  nation's  life  has  so  intimate  a 
connection  with  the  manners  and  customs  that  a 
study  of  these  is  exceedingly  profitable. 

Such  a  study  is  especially  necessary  to  those 
who  would  gain  a  correct  knowledge  of  the  nature 
and  difficulties  of  mission  work  in  foreign  lands. 
The  customs  of  a  people  will  have  a  direct  bearing 
upon  mission  work  among  them.  If  Christianity 
violates  national  customs  it  will  be  condemned ;  if 
it  observes  them  it  will  be  tolerated.  Whether  it 
observes  or  violates  them  must  depend  upon  the 
nature  of  the  customs  themselves.  The  success 
of  Christianity  in  any  country  will  depend,  in  part, 
upon  the  nature  of  the  customs  prevalent  there. 
Therefore  it  is  wise  for  us  to  study  those  of  Japan, 
in  order  to  a  better  understanding  of  the  people 
and  of  the  condition  and  prospects  of  mission  work 
among  them. 

One  of  the  most  striking  facts  in  connection 
with  Japanese  customs  is  that  many  of  them  are 
exactly  opposed  to  those  which  prevail  in  the 
West.  People  who  have  been  accustomed  to 
doing  certain  things  one  way  all  their  lives,  and 
have  come  to  look  upon  that  as  the  only  way,  upon 
coming  out  here  are  shocked  to  find  these  very 
same  things  done  in  precisely  the  opposite  way. 
This  is  so  to  such  an  extent  that  Japan  has  been 
called  "  Topsyturvydom."  But  to  those  who  are 
acquainted  with  the  customs  of  both  East  and 


MANNERS  AND   CUSTOMS  71 

West  it  is  a  serious  question  which  one  is  topsy- 
turvy. After  one  has  become  used  to  them,  many 
of  the  customs  appear  just  as  sensible  and  con- 
venient as  those  of  America  or  Europe.  Why 
this  opposition,  we  do  not  know,  but  perhaps  the 
fact  that  the  Japanese  are  antipodal  to  us  makes 
it  fitting  that  their  customs  should  be  antipodal 
too.  I  will  point  out  a  few  of  the  things  that  are 
so  different. 

The  manner  of  making  books  and  of  writing 
letters  is  very  different  from  that  to  which  my 
readers  are  accustomed.  An  Occidental  has  an 
idea  that  something  inherent  in  things  necessitates 
that  a  book  begin  at  the  left  side,  and  the  thought 
of  beginning  at  the  other  side  appears  to  him 
ridiculous.  But  in  reality  it  is  every  whit  as  con- 
venient, fitting,  and  sensible  to  begin  at  one  side 
as  at  the  other ;  and  all  Japanese  books  begin  at 
the  side  which  people  of  the  West  call  the  end,  i.e., 
at  the  right  side,  and  read  toward  the  left.  While 
English  books  are  printed  across  the  page  in  lines 
from  left  to  right,  Japanese  books  are  printed  from 
right  to  left  in  columns.  An  Occidental  generally 
turns  the  leaves  of  his  book  from  the  top  with  his 
left  hand ;  an  Oriental  turns  them  from  the  bottom 
with  his  right  hand.  In  Western  libraries  the 
books  are  placed  on  their  ends  In  rows ;  in  Japan 
they  are  laid  flat  down  on  their  sides  and  piled  up 
in  columns.     If  we  see  several  good  dictionaries 


72  THE  GIST  OF  JAPAN 

or  encyclopedias  in  a  man's  study  we  are  apt  to 
infer  that  he  is  a  man  of  studious  habits;  the 
Japanese  of  olden  times  inferred  just  the  oppo- 
site. The  idea  seems  to  have  been  that  a  scholar 
would  already  have  the  meaning  and  use  of 
all  words  in  his  head  and  would  not  need  to 
refer  to  a  dictionary.  A  Japanese  friend  who 
came  into  my  study  one  day  expressed  great  sur- 
prise at  seeing  several  large  dictionaries  there. 
*'  You  have  certainly  had  better  educational  ad- 
vantages than  I  have,"  he  said,  "  and  yet  I  can 
get  along  with  a  very  small  dictionary ;  why  can- 
not you?"  Upon  inquiry,  I  learned  that  many 
Japanese  keep  their  dictionaries  concealed,  be- 
cause they  do  not  want  it  said  that  they  must 
refer  to  them  often. 

The  manner  of  addressing  letters  in  Japan  is 
exactly  opposed  to  ours.    Take  a  familiar  example. 

We  write : 

Mr.  Frank  Jones, 
I  lo  Gay  Street, 
Knoxville, 

Tennessee. 

A  Japanese  would  write  it : 

Tennessee, 
Knoxville, 

Gay  Street,  lio, 

Jones,  Frank,  Mr. 

The  latter  is  certainly  the  more  sensible  method, 
because  what  the  postmaster  wants  to  see  is  not 


MANNERS  AND  CUSTOMS  IZ 

the  name  of  the  man  to  whom  the  letter  is  ad- 
dressed, but  the  place  to  which  it  is  to  go. 

In  matters  of  dress  there  are  some  customs 
quite  opposed  to  our  own.  The  American  lady, 
especially  if  she  goes  to  a  ball,  has  her  neck  and 
arms  bare,  but  she  would  be  shocked  at  the  very 
mention  of  having  her  feet  bare.  The  Japanese 
lady  puts  her  heaviest  clothing  on  her  arms  and 
shoulders,  but  does  not  at  all  mind  being  seen  with 
bare  feet  and  ankles.  Many  of  the  ladies  do  not 
wear  any  foot-gear  at  all  in  the  house,  but  these 
same  women  could  hardly  be  induced  to  expose 
their  arms  and  necks  as  Western  women  do. 

A  Western  lady  is  very  anxious  to  have  a  thin, 
narrow  waist ;  her  Japanese  sister  wants  a  broad 
one.  In  the  West  curly  hair  is  highly  prized  on 
girls  and  women ;  in  the  East  it  is  considered  an 
abomination.  If  you  tell  a  little  girl  here  that  her 
hair  is  curly,  she  will  consider  it  a  disgrace  and 
will  cry  bitterly.  The  most  striking  difference  in 
regard  to  dress,  however,  is  in  mourning  dress. 
Whereas  in  the  West  it  is  always  black,  in  Japan 
it  is  always  white. 

Another  remarkable  contrast  is  found  in  the 
relation  of  the  sexes.  In  America  the  woman  is 
given  the  precedence  in  everything.  Her  hus- 
band, and  all  other  men  who  come  within  her  in- 
fluence, must  serve  and  honor  her.  Attend^an 
evening  party  and  see  woman  in  her  glory.    How 


74  THE  GIST  OF  JAPAN 

the  men  crowd  round  her,  anxious  to  serve  or 
entertain!  When  supper  is  announced  they  vie 
with  one  another  for  the  honor  of  escorting  her 
to  the  dining-room.  She  must  have  first  seat  at 
table  and  be  first  served,  and  during  the  progress 
of  the  meal  the  men  must  be  careful  to  see  that 
she  has  everything  her  sweet  will  desires.  When 
supper  is  over  the  ladies  precede  the  men  to  the 
drawing-room,  and  by  the  time  the  men  again  ap- 
pear on  the  scene  the  ladies,  including  the  hostess, 
are  settled  in  the  easiest  chairs.  When  the  time 
for  departure  has  come  it  is  my  lady  who  an- 
nounces to  the  hostess — not  the  host — her  de- 
parture, and  her  husband  or  escort  simply  awaits 
her  bidding.  In  Japan  all  of  this  is  changed. 
The  man  takes  precedence  everywhere,  and  the 
woman  must  serve  him.  At  meals  the  woman 
must  first  wait  on  her  husband  and  then  she  her- 
self may  eat.  When  guests  come,  the  husband 
is  the  chief  entertainer,  and  the  wife  takes  a  back 
seat  and  says  little.  On  passing  through  a  door, 
entering  a  train  or  carriage,  etc.,  the  husband  al- 
ways precedes  his  wife.  When  walking  on  the 
street  together  she  does  not  walk  by  his  side, 
but  comes  along  behind.  The  men  do  not  intend 
to  mistreat  the  women ;  they  simply  take  what 
they  regard  their  due  as  the  head  of  the  family. 
Among  the  customs  most  peculiar  in  the  eyes 
of  Westerners  and  most  squarely  opposed  to  their 


MANNERS  AND   CUSTOMS  75 

own  are  those  relating  to  marriage.  In  Japan  the 
young  man  and  woman  have  nothing  whatever  to 
do  with  the  match-making,  except  to  give  their 
consent  to  the  arrangements  of  their  parents ;  and 
frequently  even  this  is  not  asked.  The  wedding 
is  arranged  in  some  such  manner  as  this :  When- 
ever the  parents  of  a  young  man  think  their  son 
old  enough  to  get  married  they  secure  the  services 
of  some  friend,  who  acts  as  "  go-between."  It  is 
the  duty  of  this  party  to  search  out  a  suitable  girl 
and  win  the  consent  of  her  parents  to  the  mar- 
riage. While  this  is  going  on  it  is  not  likely  that 
either  of  the  young  people  is  awafe  of  it,  but  as 
soon  as  the  parents  have  arranged  matters  to  their 
own  satisfaction  they  are  informed.  It  often  hap- 
pens that  the  man  has  never  seen  his  bride  until 
the  wedding-day.  Young  people  seldom  object 
to  the  arrangements  of  their  parents,  and  mar- 
riages made  in  this  way  seem  to  work  well. 

In  the  West  the  wedding  often  takes  place  in 
church;  in  Japan  the  temples  are  studiously 
avoided  at  such  times.  There  a  minister  is  nearly 
always  present ;  here  they  are  very  careful  to  ex- 
clude priests.  The  wedding  is  to  be  joyous,  and 
as  priests  are  known  best  as  officiators  at  funerals, 
and  ideas  of  sadness  and  misfortune  are  associated 
with  them,  they  are  excluded. 

In  the  West,  if  the  wedding  does  not  take  place 
in  church,  it  will  probably  be  held  in  the  home  of 


76  THE  GIST  OF  JAPAN 

the  bride ;  in  the  East  it  is  always  held  in  the 
home  of  the  groom.  There  the  bride's  household 
prepares  the  feast;  here  the  groom's  prepares  it. 
There  the  groom  must  go  to  fetch  his  bride ;  here 
she  must  come  to  him.  It  makes  no  diflference 
whether  she  Hves  in  the  same  city  or  in  a  distant 
province ;  she  must  go  to  the  groom,  not  he  to  her. 

The  poor  mother-in-law  is  evil  spoken  of  in  the 
East  as  well  as  in  the  West ;  but  while  there  it  is 
the  mother  of  the  bride  who  is  said  to  make  life 
miserable  for  the  groom,  here  it  is  the  mother  of 
the  groom  who  often  makes  life  miserable  for  the 
bride. 

Customs  in  regard  to  the  use  of  houses  are 
quite  different.  In  America  the  front  rooms  of 
a  house  are  considered  most  desirable ;  in  Japan 
the  back  rooms  are  preferred.  There  the  parlors, 
sitting-rooms,  etc.,  are  in  front,  and  the  kitchen 
and  store-rooms  are  relegated  to  the  back;  here 
the  kitchen  and  store-rooms  are  in  front,  and  the 
parlors  and  sitting-rooms  behind.  There  the  front 
yards  are  kept  clean,  but  the  back  yards  are  pro- 
verbially dirty ;  here  all  sorts  of  dirt  and  trash  may 
be  lying  around  in  the  front  yard,  while  the  back 
yard  is  a  perfect  little  garden  of  beauty. 

Signs  made  with  the  hands  are  very  different 
in  Japan  from  those  to  which  my  readers  are  ac- 
customed, and  are  much  more  graceful.  Here, 
when  we  call  some  one  to  us  by  the  hand,  in- 


MANNERS  AND  CUSTOMS  77 

stead  of  the  awkward,  ungainly  motion  of  the 
index-finger  used  in  the  West,  we  simply  hold 
out  the  whole  hand  horizontally  in  front  of  us 
and  gently  move  all  the  fingers  up  and  down. 
The  latter  motion  is  very  graceful,  while  even 
a  pretty  girl  cannot  execute  the  former  one 
gracefully.  Here,  when  we  refuse  a  request  or 
repel  one  from  us  by  a  sign  of  the  hand,  instead 
of  turning  the  palm  of  the  hand  outward  and 
pushing  it  from  the  body  in  a  rough,  uncivil  man- 
ner, we  merely  hold  the  hand  perpendicularly  be- 
fore the  face,  palm  outward,  and  move  it  back  and 
forth  a  few  times. 

Japanese  carpenters  saw  by  pulling  the  saw  to- 
ward them  instead  of  pushing  it  from  them;  the 
planes  cut  in  the  same  way ;  and  screws  are  put 
in  by  turning- them  to  the  left  instead  of  the  right. 

Even  in  the  nursery  we  find  customs  directly 
antipodal.  While  the  American  nurse  takes  the 
child  up  in  her  arms,  the  Japanese  nurse  takes  it 
on  her  back. 

These  are  some  of  the  customs  most  squarely 
opposed  to  our  own.  The  first  thought  of  my 
readers  when  learning  of  them  will  probably  be, 
how  ridiculous  and  inconvenient!  And  yet  they 
are  just  as  convenient  and  sensible  as  their  own, 
and  some  of  them  much  more  so.  There  is  noth- 
ing in  the  nature  of  things  why  most  customs 
should  be  either  this  way  or  that. 


78  THE  GIST  OF  JAPAN 

The  most  interesting  things  about  foreign 
peoples  are  those  connected  with  their  daily  lives 
— their  homes,  food,  and  dress.  Let  us  examine 
a  Japanese  house,  take  a  meal  with  its  occupants, 
and  then  observe  their  manner  of  dress. 

The  houses  are  usually  very  light  structures, 
built  of  wood,  one  or  two  stories  high.  They  re- 
semble an  American  house  but  little.  The  roofs 
are  made  of  tiles,  straw,  or  shingles.  Tiles  make 
a  pretty  and  durable  roof,  but  they  cost  much 
more  than  straw,  and  hence  the  common  people 
generally  use  the  latter.  The  skilful  Japanese 
workman  can  make  a  very  pretty,  lasting,  and 
effective  roof  of  straw.  The  houses  of  the  rich 
are  large  and  have  many  nice  rooms  in  them; 
those  of  the  poor  are  small,  with  only  one  or 
two  rooms.  Houses  are  so  constructed  as  to 
permit  the  air  to  pass  through  them  freely.  The 
rooms  are  separated  only  by  light,  detachable 
partitions  made  of  paper,  and  these  are  frequently 
taken  away  and  the  whole  house  thrown  into  one 
room.  Many  of  the  outer  walls  are  also  detach- 
able, and  on  a  warm  summer  day  are  put  aside, 
when  a  delightful  breeze  constantly  passes  through 
the  house.  The  floors  are  covered  with  thick, 
soft  straw  mats,  which  are  kept  so  clean  that  the 
people,  even  when  dressed  in  their  best  clothes, 
sit  or  loll  on  them.  On  entering  a  Japanese  house 
you  must  leave  your  shoes  at  the  door,  just  as  you 


MANNERS  AND  CUSTOMS  79 

do  your  hat.  It  would  be  an  unpardonable  offense 
to  come  inside  and  tread  on  the  mats  with  your 
shoes  on. 

The  average  Japanese  eats,  sleeps,  and  lives  in 
the  same  room.  He  has  no  chairs,  no  bedsteads, 
and  no  tables  to  get  in  his  way.  During  the  day 
he  sits  on  the  soft  straw  mats;  when  evening 
comes  two  large  comfortables  are  brought,  and 
one  is  spread  on  the  floor  to  lie  on,  while  the 
other  is  used  for  covering.  No  sheets  are  used, 
and  the  pillow  is  a  funny  little  block  of  wood. 
On  this  simple  bed  the  man  sleeps  as  soundly  as 
we  in  our  more  elaborate  ones.  In  the  morning 
the  bed  is  rolled  up  and  packed  away.  At  meal- 
time little  tables,  four  or  six  inches  high  and 
about  sixteen  inches  square,  are  brought,  and  one 
is  placed  before  each  person.  The  food  is  served 
in  pretty  little  lacquer  or  china  bowls,  and  each 
one's  portion  is  placed  on  his  own  table.  The 
people  eat  with  chopsticks  about  eight  inches  long 
and  one  fourth  of  an  inch  in  diameter.  These 
answer  their  purpose  well,  but  are  hard  to  use 
until  one  is  accustomed  to  them.  When  the 
meal  is  over  all  these  things  are  carried  away  to 
the  kitchen,  and  the  room  is  ready  for  any  other 
use  to  which  one  may  desire  to  put  it.  In  this 
way  one  room  is  made  to  serve  for  all  the  pur- 
poses of  a  household. 

The  most  conspicuous  thing  in  a  Japanese  room 


80  THE  GIST  OF  JAPAN 

is  the  hibachi — a  little  wooden  or  china  box  about 
one  foot  square.  This  is  kept  half  full  of  ashes, 
and  on  top  of  the  ashes  is  a  handful  of  burning 
charcoal.  On  this  usually  sits  a  little  tea-kettle, 
filled  with  boiling  water  used  in  making  the  tea, 
which  is  drunk  without  milk  or  sugar  at  every 
hour  of  the  day.  When  one  first  enters  a  Japanese 
house,  politeness  requires  that  the  host  or  hostess 
immediately  offer  the  guest  a  small  cup  of  this 
tea.  There  is  no  other  provision  than  this  hibachi 
for  heating  a  room ;  and,  as  one  would  imagine, 
it  gives  out  but  little  heat.  Japanese  houses  are 
very  cold  in  winter.  They  would  not  at  all  an- 
swer in  a  cold  climate,  and  even  here  the  people 
suffer  from  the  cold. 

Japanese  food  is  unpalatable  to  most  foreigners, 
and  the  eating  of  it  is  an  art  which  must  be  ac- 
quired gradually.  After  repeated  experiments 
we  learn  to  like  it,  and  can  live  on  it  fairly  well ; 
but  most  foreign  residents  usually  take  more  or 
less  European  food  with  them  every  time  they 
go  into  the  interior. 

From  of  old  Buddhism  forbade  the  eating  of 
anything  that  had  animal  life,  and  hence  it  came 
about  that  the  Japanese  are  probably  as  vegetarian 
in  their  diet  as  any  people  on  earth.  Even  such 
animal  food  as  butter  and  milk  is  not  used.  But- 
ter is  very  unpalatable  to  them,  but  many  are  be- 
ginning to  use  a  little  milk.     Bread,  so  necessary 


MANNERS  AND  CUSTOMS  81 

to  a  Western  table,  forms  no  part  of  a  Japanese 
bill  of  fare.  The  staple  here  is  rice,  not  boiled 
and  mashed  to  pieces,  with  milk  and  butter,  but 
simply  boiled  in  water  sufficiently  to  cook  it  well 
without  breaking  the  grains.  When  it  is  cooked 
each  grain  remains  intact,  and  it  is  snowy  white 
and  perfectly  dry.  No  salt  or  seasoning  of  any 
kind  is  put  into  it,  as  it  is  thought  to  spoil  the 
flavor. 

The  rivers,  lakes,  and  seas  of  Japan  are  teeming 
with  splendid  fish,  which  form  an  important  part 
of  the  native  diet.  It  seems  that  Buddhism,  while 
forbidding  the  use  of  meats  generally,  permitted 
the  eating  of  fish.  Certain  kinds  of  fish,  cut  into 
thin  slices  and  eaten  raw  with  a  kind  of  sauce,  are 
considered  a  great  delicacy.  The  idea  of  eating 
raw  fish  seems  very  repugnant,  but  many  of  my 
readers  would  eat  it  without  realizing  what  it  is 
unless  they  were  told.  I  often  eat  it.  But  only  a 
few  of  the  fish  consumed  are  eaten  raw ;  most  are 
boiled  or  fried. 

Foreign  vegetables  are  rare,  and  are  not  much 
liked  by  the  natives.  But  there  is  an  abundance 
of  native  vegetables.  The  most  common  one  is  a 
large,  coarse  radish  called  daikon,  which  is  pickled, 
and  eaten  at  nearly  every  meal.  This  daikon  is 
very  cheap,  and  is  a  chief  part  of  the  diet  of  that 
small  portion  of  the  population  that  cannot  afford 
rice.     Sweet  potatoes  are  abundant  and  cheap. 


82  THE  GIST  OF  JAPAN 

They  are  considered  the  poor  man's  food,  and  the 
well-to-do  people  are  ashamed  to  eat  them. 
Often  at  hotels,  when  I  have  asked  for  sweet 
potatoes,  the  servant  has  replied  in  astonishment, 
"Why,  do  you  eat  sweet  potatoes?  They  are 
for  coolies."  A  mountain-potato  and  the  roots 
of  the  lotus  and  bamboo  are  also  eaten.  Since 
the  country  has  been  opened  to  foreign  trade  and 
foreigners  have  settled  here  it  is  possible  to  get 
meats  and  flour  and  some  foreign  vegetables  at 
most  places. 

Japanese  clothing  is  frequently  conspicuous  by 
its  absence.  Many  of  the  people  do  not  realize 
the  necessity  of  burdening  themselves  with  cloth- 
ing on  a  hot  summer  day,  and  wear  very  little. 
The  government  has  been  constrained  to  make 
laws  against  nudity,  but  these  are  enforced  only 
in  the  cities.  The  usual  summer  garment  of 
many  of  the  children  in  my  city  is  simply  the 
dark-brown  one  given  them  by  nature.  Most  of 
the  coolies  wear  nothing  but  a  little  loin-cloth 
when  at  work. 

The  real  native  costume  is  both  pretty  and 
becoming.  It  consists  usually  of  a  single  robe 
reaching  from  the  shoulders  to  the  ankles,  and 
tied  round  the  waist  with  a  heavy  girdle.  Tight- 
fitting  undergarments,  in  foreign  style,  are  some- 
times worn  now,  but  they  form  no  part  of  the 
original  native  costume.     A  black  outer  garment, 


MANNERS  AND   CUSTOMS  83 

reaching  only  to  the  knees,  is  placed  over  the 
ordinary  robe  on  state  occasions.  Formerly  the 
Japanese  did  not  wear  hats,  and  even  now  half  of 
the  men  one  meets  on  the  street  are  bareheaded. 
The  women  wear  neither  hats  nor  bonnets. 

It  is  not  considered  improper  to  go  barefooted 
in  Japan,  but  generally  the  better  classes  are  shod 
when  they  go  out  of  doors.  If  anything  resem- 
bling a  stocking  is  worn,  it  is  what  they  call  tabi, 
a  sort  of  foot-glove,  made  of  either  white  or  black 
cloth,  with  a  separate  inclosure  for  the  great  toe. 
A  block  of  wood  called  geta  corresponds  to  our 
shoes.  It  has  two  cords  attached  to  the  same 
place  in  front,  and  then  dividing,  one  being  fas- 
tened on  each  side  at  the  back.  These  cords  slip 
in  between  the  great  toe  and  the  others,  and, 
passing  over  the  foot,  secure  the  geta. 

Japanese  bathing  customs  are  peculiar.  Per- 
haps there  are  no  other  people  on  earth  that 
bathe  as  often  as  they.  It  is  customary  for  every 
one,  even  the  cooHes,  to  bathe  well  the  whole  body 
every  day.  The  baths  are  taken  very  hot — about 
iiqo  F.  Each  private  house  has  a  large  bath- 
tub, which  in  many  instances  is  capacious  enough 
to  accommodate  the  whole  family  at  once.  Be- 
sides these  private  baths  each  city  and  town  has 
its  public  ones,  where  a  good  hot  bath,  in  a  place 
large  enough  for  you  to  swim  round,  can  be  had 
for  one  cent.     Men,  women,  and  children  go  into 


84  THE  GIST  OF  JAPAN 

them  at  the  same  time,  indiscriminately.  Japan 
is  a  land  of  hot  springs,  so  that  almost  every  dis- 
trict has  its  natural  hot  baths.  Most  of  them  have 
medicinal  value,  and  the  people  flock  to  them  by 
thousands. 

The  funeral  customs  are  very  different  from 
ours.  It  is  a  strange  feature  of  the  native  char- 
acter that  when  one  is  deeply  moved  he  is  very 
likely  to  cover  up  his  emotion  with  a  laugh.  If 
a  man  announces  to  you  the  death  of  his  child, 
he  will  probably  laugh  as  he  does  so.  At  funerals 
there  is  not  that  solemn  silence  which  we  expect, 
but  frequently  loud  talking  and  laughter.  The 
coffin  is  a  square,  upright  box  with  considerable 
ornamentation.  The  corpse  is  placed  in  it  in  a  sit- 
ting posture.  In  Japan  are  found  the  hired  mourn- 
ers of  whom  we  read  in  the  Bible.  Anciently 
they  were  employed  to  follow  the  corpse,  mourn- 
ing in  a  loud  voice ;  but  that  has  become  obsolete, 
and  now  they  simply  follow  in  the  procession, 
wearing  the  white  garments.  The  usual  manner 
of  disposing  of  dead  bodies  is  by  interment,  but 
cremation  is  rapidly  growing  in  favor.  The  gov- 
ernment will  not  permit  a  body  to  be  buried  until 
it  has  been  dead  twenty-four  hours. 

For  several  weeks  after  a  body  has  been  interred 
it  is  customary  for  the  members  of  the  bereaved 
family  to  make  daily  visits  to  the  tomb  and  pre- 
sent offerings  to  the  departed  spirit  in  the  temple. 


MANNERS  AND   CUSTOMS  85 

Each  year,  on  the  anniversary  of  the  death,  the 
children  are  expected  to  visit  the  tomb  and  wor- 
ship the  spirit  of  the  departed.  This  custom  of 
ancestor-worship  is  forbidden  by  Christianity, 
and  hence  the  people  charge  us  with  teaching 
disrespect  to  parents  and  ancestors. 

A  custom  peculiar  to  Japan  is  a  form  of  suicide 
known  as  hara-kiri,  or  "belly-cutting."  From 
time  immemorial,  to  take  one's  own  life  in  this 
manner  has  been  considered  very  honorable  and 
has  expiated  all  crimes  and  offenses.  In  olden 
times,  if  the  life  of  any  one  of  noble  blood  became 
hurtful  to  the  state,  he  was  simply  sent  a  certain 
kind  of  short  sword.  This  meant  that  he  was  to 
take  his  own  life  by  the  favorite  national  method. 
So  the  recipient  quietly  ate  his  last  meal,  bade  his 
family  farewell,  and,  seating  himself  squarely  on 
the  mat,  deliberately  thrust  the  sword  into  the 
left  side  of  his  abdomen,  and  drew  it  across  to  the 
right  side.  As  this  cut  does  not  kill  immediately, 
a  retainer,  from  behind,  placed  there  for  that  pur- 
pose, struck  off  his  master's  head  with  one  blow  of 
a  heavy  sword.  In  the  eyes  of  the  law  this  death 
atoned  for  all  sins  and  offenses ;  hence  it  was  often 
practised  in  old  Japan.     It  is  almost  obsolete  now. 

The  Japanese  are  an  exceedingly  polite  people. 
They  have  been  called  the  Frenchmen  of  the 
Orient  in  recognition  of  this  national  characteris- 
tic.   Politeness  is  exalted  above  everything,  above 


86  THE  GIST  OF  JAPAN 

even  truth  and  honor.  If  you  ask  an  ordinary 
Japanese  which  is  better,  to  tell  a  falsehood  or  be 
impoHte,  he  will  at  once  reply,  "To  tell  a  false- 
hood." But  while  the  people  are  exceedingly 
polite,  a  large  part  of  this  politeness  is  merely 
surface,  without  any  meaning.  Etiquette  re- 
quires that  you  always  address  and  treat  your 
equals  as  though  they  were  your  superiors.  There 
is  a  separate  form  of  address  for  each  step  in  the 
social  scale.  I  have  seen  Japanese  men  stand  at 
a  door  for  five  minutes,  and  blush,  and  beg  each 
other  to  pass  through  first,  each  hesitating  to  pre- 
cede the  other.  A  Japanese  gentleman  never 
stops  to  converse  with  a  friend,  be  he  only  a  child, 
without  taking  off  his  hat. 

To  look  down  upon  one  from  a  superior  eleva- 
tion is  considered  very  impolite.  Thus  if  the  em- 
peror or  any  one  of  especial  distinction  passes 
through  a  city,  all  the  upper  stories  of  the  houses 
must  be  vacated.  Under  no  circumstances  are 
any  permitted  to  observe  the  procession  from  an 
upper  window.  I  was  out  walking  one  day  in 
our  good  city  of  Saga  with  a  foreign  friend  who 
was  leading  his  little  boy  by  the  hand.  It  hap- 
pened that  a  countess  was  passing  through  the 
city.  The  policemen  had  cleared  the  street  for 
the  procession,  and  a  large  crowd  was  standing 
at  the  corner.  We  joined  this  crowd.  The  little 
boy  could  not  see,  so  his  father  held  him  up  that 


MANNERS  AND   CUSTOMS  87 

he  might  look  over  the  people's  heads.  At  once 
the  poHce  forbade  it  and  made  him  put  the  child 
down. 

In  many  instances  forms  of  politeness  are  car- 
ried to  a  ridiculous  extreme.  When  you  give  a 
present,  no  matter  how  nice,  you  must  apologize 
by  saying  that  it  is  so  cheap  and  insignificant  that 
you  are  ashamed  to  lift  it  up  to  the  honorable 
person,  but  if  he  will  co7idescend  to  accept  it  he 
will  make  you  very  happy.  If  you  receive  a  pres- 
ent you  must  elevate  it  toward  the  top  of  the  head 
(as  that  is  considered  the  most  honorable  part  of 
the  body)  and  at  the  same  time  say  that  it  is  the 
most  beautiful  thing  on  earth.  When  you  are  in- 
vited to  a  dinner  the  invitation  will  carefully  state 
that  no  special  preparation  will  be  made  for  the 
occasion.  At  the  beginning  of  the  meal  the 
hostess  will  apologize  for  presuming  to  set  before 
you  such  mean,  dirty  food,  and  will  declare  that 
she  has  nothing  whatever  for  you  to  eat,  although 
she  will  doubtless  have  a  feast  fit  for  a  king. 
Even  if  it  should  not  be  good,  you  must  say  that 
it  is  and  praise  it  extravagantly. 

The  greetings  between  friends  are  sometimes 
right  funny.  I  have  often  overheard  such  con- 
versations as  the  following.  Two  men  meet  in 
the  street,  and,  taking  off  their  hats,  bow  very 
low,  and  begin  as  follows : 

A.  "I   have  not  had  the  pleasure  of  hang- 


88  THE  GIST  OF  JAPAN 

ing  myself  in  your  honorable  eyes  for  a  long 
time." 

B.  *'  I  was  exceedingly  rude  the  last  time  I 
saw  you." 

A.  "No;  it  was  surely  I  who  was  rude. 
Please  excuse  me." 

B.  "  How  is  your  august  health  ?  " 

A.  "  Very  good,  thanks  to  your  kind  assis- 
tance." 

B.  "  Is  the  august  lady,  your  honorable  wife, 
well?" 

A.  "Yes,  thank  you;  the  lazy  old  woman  is 
quite  well." 

B.  "  And  how  are  your  princely  children?  " 

A.  "A  thousand  thanks  for  your  kind  interest. 
The  noisy,  dirty  little  brats  are  well  too." 

B.  "  I  am  now  living  on  a  little  back  street, 
and  my  house  is  awfully  small  and  dirty ;  but  if 
you  can  endure  it,  please  honor  me  by  a  visit." 

A.  "  I  am  overcome  with  thanks,  and  will  early 
ascend  to  your  honorable  residence,  and  impose 
my  uninteresting  self  upon  your  hospitahty." 

B.  "  I  will  now  be  very  impolite  and  leave 
you." 

A.  "If  that  is  so,  excuse  me.     Sayonara^ 


JAPANESE   CIVILIZATION 

The  question  is  often  asked,  Are  the  Japanese 
a  civilized  people?  The  answer  will  entirely 
depend  upon  our  definition  of  civilization.  If 
civilization  consists  in  a  highly  organized  com- 
mercial and  industrial  life,  in  the  construction  and 
use  of  huge,  towering  piles  of  manufactories  and 
commercial  houses,  such  as  are  seen  in  New  York 
and  Chicago,  in  amassing  enormous  capital,  con- 
trolling the  trade  of  the  country  by  monopolies, 
and  doing  the  work  of  the  world  by  machinery 
that  moves  with  the  precision  of  clockwork,  then 
Japan  is  not  yet  civilized.  But  if  civilization 
consists  in  a  courteous,  refined  manner,  in  a  calm 
enjoyment  of  literature  and  the  arts,  in  an  ability 
to  live  easily  and  comfortably  with  a  due  regard 
to  all  the  amenities  of  life,  then  the  Japanese  are 
a  civilized  people. 

A  very  brilliant  writer  on  Japanese  subjects  * 

*  Lafcadio  Hearn. 
89 


90  THE  GIST  OF  JAPAN 

has  said  that  the  Japanese  have  been  a  civilized 
people  for  at  least  a  thousand  years.  *  Chinese 
civilization  was  brought  to  Japan  early  in  the 
Christian  era,  and  flourished  for  more  than  fifteen 
hundred  years.  While  it  differs  much  from  Eu- 
ropean civilization,  it  is  a  highly  organized  and 
developed  system,  venerable  with  age.  When 
people  of  the  West  speak  of  civilized  countries 
they  are  apt  to  think  of  Europe  and  America,  to 
the  exclusion  of  all  the  rest  of  the  world.  This 
is  unfair.  Chinese  civilization  is  much  older  than 
our  own.  Long  before  the  dark  ages  of  Europe 
the  Chinese  were  living  under  a  regular  system 
of  laws  and  were  engaged  in  all  peaceful  pursuits. 
Systematic  methods  of  agriculture,  the  art  of 
printing,  gunpowder,  and  the  mariners'  compass 
were  all  known  and  used.  While  our  own  fore- 
fathers in  northern  Europe  roamed  the  forests  as 
wild  men  and  dressed  in  skins,  the  Chinese  were 
living  quietly  in  cities  and  towns,  dressed  in  silks. 
This  venerable  Chinese  civilization  was  readily 
adopted  in  Japan,  and  prevailed  down  to  the  time 
of  the  Restoration,  in  1868.  Since  that  time  the 
adoption  and  assimilation  of  Western  civilization 
have  been  progressing  with  a  rapidity  and  success 
which  have  no  precedent  in  the  history  of  the 
world.  The  old  immobile,  crystaUized  Chinese 
civilization  has  been  thrown  off,  and  the  vigorous, 
elastic  forms  of  the  West  have  been  successfully 


JAPANESE  CIVILIZATION  91 

adopted.   Japanese  civilization  of  to-day  is  Euro- 
pean, only  with  a  national  coloring. 

On  the  advice  of  an  American  missionary,* 
who  was  then  president  of  the  Imperial  Univer- 
sity, and  who  arranged  the  program  for  the  expe- 
dition, in  1872  a  committee  of  seventy  intelligent 
Japanese  gentlemen,  many  of  them  from  the  noble 
families,  was  sent  to  the  West  to  visit  the  capitals 
of  the  several  countries,  examine  into  their  forms 
of  government  and  civilization,  and,  of  all  that 
they  found,  to  choose  and  bring  back  with  them 
what  was  best  adapted  to  Japan.  This  commit- 
tee, after  visiting  Washington,  London,  Berlin, 
and  other  places,  and  carefully  examining  into 
their  different  institutions,  returned  and  reported 
to  the  government.  From  this  time  began  the 
rapid  adoption  of  Western  civilization,  which  is 
still  in  progress. 

Foreign  employees  have  played  an  important 
part  in  this  peaceful  revolution.  At  first  nearly 
everything  that  was  adopted  was  under  foreign 
superintendence ;  but  the  Japanese  are  such  apt 
learners  that  they  are  now  capable  of  managing 
this  new  civilization  for  themselves,  and  the  for- 
eign employees  have  been  mostly  dispensed  with. 

With  this  brief  history  of  Japanese  progress 
before  us,  let  us  now  examine  into  the  present 
condition  of  Japanese  civilization. 
♦  Dr.  Verbeck. 


92  THE  GIST  OF  JAPAN 

One  of  the  best  indicators  of  the  civilization  of 
a  country  is  its  literature.  No  writers  of  world- 
wide fame  have  arisen  in  Japan,  yet  the  country 
has  a  literature  of  which  she  is  not  ashamed.  In 
ancient  times  the  Chinese  classics  were  alone 
studied,  and  all  literature  was  molded  by  Con- 
fucian ideas;  to-day  these  models  have  been  cast 
aside,  and  a  school  of  young,  independent  writers 
has  arisen,  by  whom  history,  political  and  moral 
science,  botany,  sociology,  belles-lettres,  and  nu- 
merous other  subjects  are  discussed  with  vigor 
and  originality. 

In  the  number  of  newspapers  and  magazines 
published  Japan  can  compare  favorably  with  any 
country  of  equal  size.  The  great  dailies  have 
not  yet  grown  to  such  importance  as  those  of 
America  or  England,  but  they  already  wield  a 
mighty  influence.  Nearly  every  small  town  has 
its  morning  and  its  evening  sheet.  Even  in  our 
backward  old  town  of  Saga  we  have  two  very 
good  dailies.  There  are  a  large  number  of  able 
magazines  published.  Nearly  every  branch  of 
learning  has  a  magazine  devoted  exclusively  to 
its  interests,  as  is  frequently  the  case  in  the  West. 
The  very  existence  of  this  innumerable  multitude 
of  newspapers  and  magazines  shows  that  the 
Japanese  are  great  readers. 

The  educational  system  in  vogue  is  a  good 
index  of  a  nation's  civilization.     Perhaps  no  na- 


JAPANESE  CIVILIZATION  93 

tion  of  the  West  has  a  better  organized  and 
developed  free-school  system  than  has  Japan. 
Schools  are  found  in  every  village  and  hamlet, 
and  as  all  children  of  a  prescribed  age  are  re- 
quired to  attend,  they  are  full  to  overflowing. 
The  little  round-faced,  sleek-headed  Japanese 
children  swarm  round  them  like  bees.  There  are 
four  grades  of  schools:  the  primary  lower,  the 
advanced  lower,  the  lower  middle,  and  the  higher 
middle.  The  lower  schools  are  found  everywhere ; 
the  higher  ones  only  in  the  large  towns  and  cities. 
Of  the  higher  middle  schools  (which  correspond 
to  our  American  colleges  of  middle  grade)  there 
are  seven,  distributed  at  various  points  over  the 
empire.  At  the  head  of  this  whole  system  stands 
the  Imperial  University  in  Tokyo,  which  is  itself 
the  outgrowth  of  several  colleges,  and  is  largely 
modeled  after  the  German  universities.  The  lower 
schools  are  modeled  after  our  American  schools. 
Unfortunately,  so  large  a  part  of  the  time  of 
the  school-children  must  be  spent  in  studying 
Chinese  characters  that  it  takes  about  eight  years 
to  learn  to  read.  What  a  pity  that  the  awkward, 
antiquated  system  of  Chinese  writing  is  not  aban- 
doned !  It  seems  that  the  native  kana,  of  which 
there  are  about  forty-eight,  with  a  few  of  the 
more  common  Chinese  characters,  would  answer 
all  purposes ;  then  the  long  years  spent  in  study- 
ing Chinese  could  be  devoted  to  other  things,  to 


94  THE  GIST  OF  JAPAN 

the  immense  advantage  of  the  student.  In  the 
lower  schools  very  little  is  studied  except  Chinese. 
In  the  middle  schools  the  branches  studied  are 
just  about  what  American  youths  study  in  the 
academies.  Formerly  considerable  stress  was  laid 
upon  the  study  of  modern  languages,  and  all 
students  of  the  middle  schools  were  required  to 
study  English  and  either  French  or  German. 
But  in  recent  years  only  English  has  been  re- 
quired, and  it,  even,  is  not  studied  so  carefully  as 
it  was.  Since  the  revision  of  the  treaties  the 
study  of  foreign  languages  seems  to  be  on  the 
increase. 

The  Imperial  University  compares  very  favor- 
ably with  Western  universities  of  the  middle  class. 
It  has  six  faculties,  namely,  law,  medicine,  litera- 
ture, science,  engineering,  and  agriculture.  The 
medical  department  is  under  German  influence; 
the  others  have  professors  of  various  nationalities, 
mostly  English,  German,  and  Japanese.  The 
students  number  over  looo.  The  government 
has  recently  undertaken  the  establishment  of  an- 
other university  in  Kyoto.  It  also  supports  two 
higher  normal  schools,  a  higher  commercial 
school,  naval  and  military  academies,  fine-arts 
school,  technical  school,  the  nobles'  school,  the 
musical  academy,  and  the  blind  and  dumb  school. 
Professor  Chamberlain,  of  the  Imperial  Univer- 
sity, says  the  leading  idea  of  the  Japanese  govern- 


JAPANESE  CIVILIZATION  95 

ment  in  all  its  educational  improvements  is  the 
desire  to  assimilate  the  national  ways  of  thinking 
to  those  of  European  countries.  In  view  of  the 
difference  between  the  East  and  the  West,  this  is  an 
enormous  task ;  and  great  credit  is  due  that  brave 
body  of  educators  who,  fighting  against  fearful 
odds,  are  gradually  accomplishing  their  purpose. 

The  Japanese  are  a  nation  of  artists.  Life  in 
one  of  the  most  beautiful  countries  in  the  world 
has,  to  a  rare  degree,  developed  in  them  the  love 
of  the  beautiful ;  and  this  has  expressed  itself  in 
the  various  phases  of  national  art.  In  general, 
Japanese  art  is  pretty,  but  small,  isolated,  and 
lacking  in  breadth  of  view.  Its  chief  use  in 
former  times  was  largely  decorative,  to  paint  a 
screen  or  a  piece  of  porcelain,  and  the  artists  did 
this  to  perfection.  As  a  nation  the  Japanese  are 
very  skilful  with  the  pencil.  Long  writing  of 
Chinese  characters  has  given  them  a  control  of 
the  pencil  or  crayon  not  commonly  found  among 
the  people  of  the  West.  Drawing  is  taught  in 
the  schools,  and  every  school-boy  can  draw  pretty 
pictures.  But  in  art,  as  in  other  things,  the 
Japanese  are  frequently  inconsistent,  and  show 
a  haughty  disregard  of  details.  They  excel  in 
portraying  nature. 

The  government  of  Japan  is  progressive  and 
enlightened.  In  reality  it  is  an  absolute  mon- 
archy, ruled  by  the  "  heaven-descended  mikado." 


96  THE  GIST  OF  JAPAN 

The  empire  belongs  to  him  by  divine  right,  and 
none  has  ever  disputed  this.  Unquestioning, 
implicit  obedience  is  the  duty  of  all  subjects. 
But  the  present  emperor,  who  is  a  Hberal-minded 
monarch,  has  graciously  given  his  people  a  voice 
in  the  government.  In  1889  the  constitution 
was  promulgated,  which  laid  the  foundation  for 
a  new  order  of  things.  It  established  the  Diet, 
consisting  of  two  houses,  and  gave  many  rights 
to  the  people,  including  local  self-government, 
within -certain  limits.  The  franchise  is  so  limited 
in  Japan  that  a  man  must  annually  pay  a  stipu- 
lated amount  of  tax  before  he  can  either  vote  or 
run  for  office. 

Japanese  laws  have  for  years  been  gradually 
approaching  Western  standards.  The  transition 
has  been  difficult  and  necessarily  slow,  but  praise- 
worthy progress  has  been  made.  A  code  some- 
what resembling  the  Code  Napoleon  is  now  the 
law  of  the  land,  and  is  being  applied  in  the  courts 
as  fast  as  circumstances  will  permit.  People  com- 
ing from  Europe  or  America  will  find  that,  in 
the  main,  the  laws  are  not  very  different  from 
those  they  have  been  accustomed  to. 

Nearly  all  the  material  expressions  of  an  ad- 
vanced civilization  found  at  home  are  likewise 
met  with  in  Japan — good  railways,  steamboats, 
telegraphs,  mails,  electric  lights,  etc.  It  is  often 
a  surprise  to  the  traveler  from  the  West  who  has 


JAPANESE  CIVILIZATION  97 

read  little  about  the  country,  and  who  expects 
only  the  rudest  form  of  civiHzation,  to  find  instead 
nearly  all  the  conveniences  to  which  he  has  been 
accustomed. 

Railways. — ^Japanese  railways  are  narrow 
gauge,  and  while  in  recent  years  the  question  of 
changing  them  to  standard  gauge  has  been  agi- 
tated, nothing  definite  has  been  done.  The  nar- 
row-gauge system  seems  fairly  adequate  to  the 
present  demand.  The  railways  are  modeled  after 
those  of  England,  and  are  miniature  as  compared 
with  those  thundering  monsters  that  make  the 
American  valleys  tremble  with  their  tread.  The 
coaches  are  much  smaller  than  the  American  and 
are  differently  arranged,  opening  on  the  side  in- 
stead of  the  end,  passage  from  one  coach  to  an- 
other being  precluded.  There  is  no  conductor 
to  come  around  and  disturb  one  with  the  continual 
cry  of  "Tickets ! "  The  punchy  punchy  punchy  so 
annoying  to  sensitive  people,  is  not  heard.  As 
the  passenger  leaves  the  station  to  enter  the  train 
his  ticket  is  examined,  and  this  ends  the  matter 
until  he  reaches  his  destination,  when  he  must 
pass  out  through  the  station,  where  his  ticket  is 
taken  by  a  polite  official.  One  of  the  things  that 
have  most  impressed  me  about  the  railroad  ser- 
vice is  the  kindness  and  politeness  of  the  officials, 
in  striking  contrast  with  the  gruffness  and  incivil- 
ity one  often  encounters  in  America. 


98  THE  GIST  OF  JAPAN 

The  average  Japanese  train  has  three  classes 
of  coaches.  The  first  class  corresponds  to  the 
ordinary  first-class  day-coach  at  home;  second 
class  corresponds  to  our  smoking-cars;  while 
third  class  is  poorer  still.  The  fares  are  just 
about  one  half  what  they  are  in  America,  and  one 
can  travel  in  first-class  style  for  a  cent  and  a  half 
per  mile.  Third-class  fare  is  only  a  little  over 
half  a  cent,  and  most  of  the  people  travel  in  this 
class.  The  trains  do  not  have  the  conveniences 
to  which  my  readers  are  accustomed.  There  are 
no  sleeping-  and  dining-cars,  no  provision  fpr 
heating  in  winter,  and  no  water.  The  average 
running  speed  is  about  20  miles  per  hour — a  rate 
which  would  not  at  all  suffice  for  the  high-ten- 
sioned,  nervous,  always-in-a-hurry  civilization  of 
the  West,  but  which  meets  all  the  demands  of 
the  slower,  quieter  life  of  the  East.  Running  at 
this  rate,  accidents  are  comparatively  rare,  and 
the  trains  easily  make  their  scheduled  time. 

There  is  one  main  trunk-line  running  through- 
out the  length  of  the  land,  besides  numerous 
shorter  Hnes.  All  of  the  more  prominent  towns 
and  cities  are  connected  by  rail.  At  present  a 
railroad-construction  craze  has  seized  Japan. 
Many  are  being  constructed,  others  are  being  sur- 
veyed, and  the  papers  daily  contain  accounts  of 
new  ones  projected.  So  far,  Japanese  railway 
stocks  have  yielded  good  dividends.     That  the 


JAPANESE  CIVILIZATION  99 

more  important  lines  are  owned  and  operated  by 
the  government  is  not  the  result  of  any  political 
or  economic  theory,  but  simply  because  at  first 
private  individuals  had  neither  the  means  nor  the 
energy  to  inaugurate  such  huge  and  hitherto  un- 
tried enterprises.  Many  of  the  smaller  roads  are 
now  owned  and  controlled  by  private  corporations, 
and  most  of  those  in  process  of  construction  are 
private  enterprises.  Some  months  ago  a  private 
corporation  made  a  proposition  to  the  government 
to  buy  its  main  railway,  but  the  offer  was  rejected. 

Steamers. — Steamboat  service  in  Japan  is 
good.  As  the  country  is  only  a  range  of  islands,  the 
largest  of  which  are  very  narrow,  and  as  all  the 
more  important  towns  are  on  the  sea- coast  or  only 
a  short  distance  inland,  it  is  possible  to  go  nearly 
everywhere  by  boat.  Travel  by  water  is  very 
popular.  There  are  fairly  good  steamers  plying 
daily  between  the  most  important  ports,  but  for- 
eigners generally  prefer  to  travel  only  on  those 
officered  by  Europeans  or  Americans.  There 
are  a  number  of  native  steamers,  comfortable  and 
speedy,  which  are  officered  by  foreigners,  and 
differ  but  little  from  the  transpacific  liners.  These 
were  nearly  all  built  in  England,  but  in  recent 
years  they  are  building  ver/  good  ones  in  Japan. 
The  facilities  for  travel  in  this  empire  leave  little 
to  be  desired. 

Telegraphs. — ^The  Japanese  telegraph  sys- 


100  THE  GIST  OF  JAPAN 

tern  is  excellent.  It  extends  to  all  towns  of  any 
size  in  the  empire,  and  by  cable  to  all  parts  of 
the  world.  From  the  old  city  of  Saga,  in  which 
I  live,  I  can  send  a  cablegram  to  any  point  in 
Europe  or  America.  A  telegraph  code  on  the 
basis  of  the  Morse  code  has  been  made  in  Japan, 
which  admits  of  internal  telegrams  being  trans- 
mitted in  the  native  syllabary.  In  this  respect 
the  Japanese  system  is  unique  among  Eastern 
countries.  For  instance,  in  India  or  China  tele-, 
grams  can  be  transmitted  only  in  Roman  letters 
or  Arabic  figures.  By  the  formation  of  a  vernac- 
ular code  the  telegraph  was  brought  within  the 
reach  of  the  masses  of  the  people,  and  it  soon 
became  familiar  and  popular. 

The  tariff  for  messages  is  perhaps  lower  than 
any  other  in  the  world.  A  message  of  ten  kana, 
equaling  about  five  English  words,  together  with 
name  and  address  of  sender  and  receiver,  can  be 
sent  to  any  part  of  the  empire  for  eight  or  nine 
cents.  Telegrams  in  foreign  languages  are  sent 
within  the  empire  for  five  sen  per  word,  with  a 
minimum  charge  of  twenty-five  sen  for  five  words 
or  a  fraction  thereof.  No  charge  is  made  for 
delivery  within  a  radius  of  2\  miles  of  the  tele- 
graph office. 

There  are  no  private  telegraph  corporations. 
The  government  builds,  owns,  and  operates  the 
lines  just  as  it  does  the  mails.     The  postal  and 


JAPANESE  CIVILIZATION  101 

telegraph  systems  are  intimately  connected,  and 
the  same  office  does  service  for  both. 

The  first  telegraph  line  in  Japan  was  opened 
in  1869.  The  venture  proving  a  success,  the 
following  year  the  line  was  extended  and  a  gen- 
eral telegraphic  system  for  the  whole  country  de- 
cided upon.  The  rapid  construction  of  telegraph 
lines  began  in  1872,  from  which  year  it  has  gone 
forward  uninterruptedly.  At  present  the  lines 
extend  to  every  corner  of  the  empire.  The  first 
lines  were  surveyed,  built,  and  operated  under 
foreign  experts ;  but  the  natives  have  learned  so 
rapidly  that  they  have  been  enabled  to  do  away 
with  all  foreign  employees.  All  of  the  materials 
and  instruments  in  use,  with  the  exception  of 
submarine  cables  and  the  most  delicate  electrical 
measuring  apparatus,  are  made  in  Japan. 

Mails. — The  Japanese  mail  system  was  mod- 
eled after  the  American  in  187 1.  At  first  it  was 
limited  to  postal  service  between  the  three  large 
cities  of  Tokyo,  Kyoto,  and  Osaka;  but  in  1872 
it  was  extended  to  the  whole  country,  with  the 
exception  of  a  certain  part  of  the  Hokkaido,  which 
was  without  roads  and  almost  without  population. 
To-day  there  is  no  village  or  hamlet  in  the  whole 
land  which  does  not  enjoy  the  convenience  of  a 
good  postal  system.  The  mails  are  sent  with 
promptness  and  despatch,  and  it  requires  only  a 
few  days  to  communicate  with  any  part  of  the 


102  THE  GIST  OF  JAPAN 

empire.  The  postal  rates  are  very  low.  Postal 
cards  cost  one  sen  and  letters  two  sen — about 
five  eighths  and  one  and  two  eighths  of  a  cent, 
respectively. 

All  mail  is  delivered  free  of  charge.  Not  only 
is  this  so  in  the  cities  and  larger  towns,  but  in  the 
villages  and  rural  districts  as  well.  There  is  no 
place  where  the  dapper  little  postman  does  not 
go.  Another  convenience  of  the  mail  system  is 
its  excellent  parcel-post  department.  Very  large 
parcels,  containing  almost  anything,  can  be  sent 
for  a  small  charge.  Still  another  praiseworthy 
feature  is  that  each  office  is  a  savings-bank,  where 
the  people  can  deposit  small  sums  of  money  at 
any  time  and  receive  a  good  rate  of  interest. 
This  money  can  be  withdrawn  without  previous 
notice.  The  government  has  established  these 
savings-banks  in  connection  with  the  post-offices 
to  encourage  the  people  to  lay  up  small  sums  of 
money,  and  they  accomplish  their  purpose  well. 

Japan  was  admitted  into  the  International 
Postal  Union  in  1879,  with  full  management  of 
all  her  postal  affairs.  As  all  her  rates  are  now 
based  on  a  silver  standard,  postage  to  foreign 
countries  is  much  cheaper  than  from  them  to 
Japan.  To  the  United  States  or  to  China  we 
pay  five  sen  (about  two  and  a  half  cents)  per 
letter;  to  all  other  countries  within  the  Postal 
Union  ten  sen  per  letter. 


JAPANESE  CIVILIZATION  103 

Lights. — The  system  of  lighting  is  an  index 
of  the  civilization  of  a  country.  In  this  respect 
Japan  is  not  yet  so  far  advanced  as  the  leading 
countries  of  the  West,  yet  she  is  v^^ell  lighted.  In 
all  the  large  cities  there  are  good  electric  plants, 
and  electricity  is  extensively  used.  The  streets 
and  many  of  the  best  stores  and  shops  are  very 
well  lighted  with  it.  However,  electric  lights  are 
seldom  found  in  interior  cities  of  less  than  40,000 
people.  I  think  electricity  is  too  costly  to  come 
into  general  use,  except  in  the  centers.  Illumi- 
nating gas  is  very  Httle  used. 

The  only  oil  used  in  former  times  was  extracted 
from  whales  and  large  fish,  and  chiefly  from  the 
seed  of  a  certain  tree.  Since  the  opening  of  the 
country,  kerosene  has  come  into  general  use, 
immense  quantities  being  imported  from  the 
United  States  and  from  Russia.  Oil  has  been 
found  in  several  places  in  Japan,  but  as  yet  has 
never  been  developed. 

Banking. — One  of  the  most  useful  products 
of  the  introduction  of  our  modern  civilization 
is  the  present  system  of  banking.  This  sys- 
tem will  compare  favorably  with  those  of  the 
West.  There  are  a  number  of  national  banks 
distributed  over  all  the  land,  together  with  many 
substantial  private  banking  corporations.  All 
forms  of  banking  business  are  transacted,  and 
good  interest  is  given  on  deposits.     The  great 


104  THE  GIST  OF  JAPAN 

popularity  of  the  banks  is  shown  by  the  fact  that 
to-day  in  Tokyo,  only  eight  years  after  bank- 
checks  have  come  into  use,  the  amount  annually 
drawn  exceeds  $100,000,000. 

Having  taken  this  rapid  view  of  Japanese  civili- 
zation, we  are  in  a  position  to  judge  as  to  whether 
or  not  this  is  a  civilized  land ;  and  we  answer  that 
it  is.  But  although  modeled  after  that  of  the 
West,  it  in  many  respects  differs  from  Western 
civilization.  Japan  has  shown  herself  capable  of 
doing  great  things,  but  she  does  not  do  them  in 
the  same  way  that  they  are  done  in  Europe  or 
America.  For  example,  consider  her  manufac- 
tories, which  now  threaten  to  compete  with  those 
of  our  own  country.  In  America  manufactories 
mean  enormous  capital  invested.  Costly  factories 
must  be  erected,  the  most  approved  machinery 
provided,  and  the  completed  plant  operated  at 
great  expense.  Here  almost  no  capital  is  used. 
The  buildings  are  low,  one-story  sheds,  not  more 
costly  than  a  row  of  stables  at  home.  It  is  true 
that  Japan  has  a  few  large,  substantial  buildings 
for  manufacturing  purposes;  but  such  are  rare, 
and,  when  found,  look  out  of  harmony  with  their 
surroundings.  Even  nature  seems  to  protest 
against  huge  piles  of  brick  and  stone,  as  she  so 
frequently  demolishes  them.  Most  of  the  wares 
of  Japan  are  manufactured  in  small,  cheap  build- 
ings, and  little  machinery  is  used.    The  best  silk 


JAPANESE  CIVILIZATION  105 

made  is  woven  in  a  house  that  cost  scarcely 
$500.  The  best  cloisonne,  of  which  only  a  small 
piece  a  few  inches  high  will  cost  hundreds  of 
dollars,  is  made  in  a  little,  two-story  house 
with  only  six  rooms.  Some  of  the  greatest 
porcelain-makers  in  the  world,  whose  products 
are  better  known  in  London  and  Paris  than  in 
their  own  country,  do  their  work  in  small  wooden 
houses  in  Kyoto,  no  better  than  the  homes  of 
the  American  laborer.  "  The  vast  rice  crop  is 
raised  on  millions  of  tiny  farms ;  the  silk  crop  in 
millions  of  small,  poor  homes;  the  tea  crop  on 
countless  little  patches  of  soil.  Japan  has  be- 
come industrial  without  becoming  essentially 
mechanical  and  artificial." ''  On  this  small  scale 
the  great  work  of  Japan  is  done.  Japanese  civili- 
zation, in  its  parts,  is  miniature. 

When  compared  with  the  civilization  of  the 
West,  it  is  unstable;  in  fact  stability  is  almost 
unknown.  The  land  itself  is  a  land  of  change. 
The  outlines  of  the  coasts,  the  courses  of  the 
rivers,  the  form  of  the  mountains,  by  the  com- 
bined action  of  volcanoes,  earthquakes,  winds, 
and  waves,  are  constantly  changing. 

The  people  themselves  are  continually  drifting 
about  from  place  to  place,  changing  their  resi- 
dence with  the  seasons.  It  has  been  said  that 
no  people  in  the  world  are  so  migratory.    Prepa- 

*  Lafcadio  Hearn. 


106  THE  GIST  OF  JAPAN 

ration  can  be  made  in  a  few  hours  for  the  longest 
journey,  and  all  the  necessary  baggage  wrapped 
up  in  a  handkerchief.  Japanese  life  is  in  a  con- 
stant state  of  fluidity. 

The  average  house,  likewise,  seems  built  but 
for  a  day.  The  walls,  the  roof,  the  floors,  are 
made  of  the  lightest  materials,  and  apparently 
there  is  no  thought  of  permanence. 

We  of  the  West  are  wont  to  think  that  no  real 
progress  can  be  made  without  stability,  but  Japan 
has  proved  the  contrary.  A  uniformly  mobile 
race  is,  correspondingly,  uniformly  impression- 
able. The  fluid  mass  of  the  Japanese  people 
submits  itself  to  the  hands  of  its  rulers  as  readily 
as  the  clay  to  the  hands  of  the  potter,  and  thus 
it  moves  with  system  and  order  toward  great  ends. 
It  is  thus  that  Japanese  civilization  is  strong. 

When  compared  with  Western  civilization,  that 
of  Japan  is  seen  to  be  less  organized  and  de- 
veloped, less  hasty  and  feverish  in  its  movements. 
It  does  not  impress  one  so  much  with  its  huge- 
ness and  ponderosity.  It  is  lighter,  brighter, 
quieter,  more  soothing.  It  is  the  civilization  of 
the  West  robbed  of  its  immensity  and  seriousness, 
and  reflecting  the  national  characteristics  of  these 
light-hearted  sons  of  the  East. 


VI 

JAPANESE   MORALITY 

Japanese  morality  has  been  much  written 
about  by  men  of  the  West,  and  many  dogmatic 
judgments  have  been  pronounced  upon  it.  At 
one  extreme,  we  have  been  told  that  "  they  are 
the  most  immoral  people  on  the  face  of  the 
earth " ;  at  the  other,  we  are  told  that  in  mo- 
rality "  they  have  nothing  to  learn  from  the  people 
of  Christendom."  There  is  about  as  much — or 
rather  as  little — truth  in  the  one  statement  as  in 
the  other.  The  fact  is  that  it  is  necessary  to  have 
an  experimental  acquaintance  with  Japan  before 
one  can  really  understand  or  appreciate  the  moral 
condition  of  her  people.  The  moral  ideas  and 
teachings  to  which  they  have  been  accustomed 
from  childhood  are  so  different  from  our  own 
that  they  could  not  be  expected  to  approximate 
to  our  standards.  Judged  by  the  ideas  of  the 
West,  they  are  lacking  in  morality;  but  from 
107 


108  THE   GIST  OF  JAPAN 

their  own  standpoint  they  are  a  moral  people. 
While  we  cannot  accept  theirs  as  the  true  stan- 
dard, it  is  but  fair  that,  in  judging  them,  we  keep 
this  in  view. 

Before  the  introduction  of  Chinese  ethics  there 
was  no  such  thing  as  a  moral  code.  The  origi- 
nal native  religion,  Shinto,  taught  no  doctrines  of 
morality,  as  we  understand  them.  According  to 
it,  to  obey  implicitly  the  mikado  was  the  whole 
duty  of  man.  As  for  the  rest,  if  a  Japanese 
obeyed  the  natural  impulses  of  his  own  heart  he 
would  be  sure  to  do  right.  Modern  Shinto 
writers,  in  all  seriousness,  account  for  this  absence 
of  a  moral  code  by  stating  that  originally  Japanese 
nature  was  pure,  clean,  and  sinless,  possessing  no 
tendency  to  evil  or  wrong.  Barbarians,  like  the 
Chinese  and  Americans,  being  by  nature  immoral, 
were  forced  to  invent  a  moral  code  to  control 
their  actions ;  but  in  Japan  this  was  not  necessary, 
as  every  Japanese  acted  aright  if  he  only  con- 
sulted his  own  heart.  They  explain  the  need  for 
the  present  moral  laws — a  need  which  they  ac- 
knowledge— by  the  fact  of  association  with  out- 
side nations.  Immorality  and  dissoluteness  were 
introduced  by  the  Chinese  and  Western  peoples, 
to  counteract  the  evil  influence  of  which  they  now 
have  the  shameful  spectacle  of  a  moral  law  even 
among  the  children  of  the  "  heaven-descended 
mikado."    So  much  for  the  teaching  of  Shinto  in 


JAPANESE  MORALITY  109 

regard  to  morality.  It  would  be  exasperating 
were  it  not  ludicrous. 

Confucius  is  the  master  of  Japanese  morality. 
His  teachings  were  introduced  into  Japan  early 
in  the  Christian  era,  but  they  became  predomi- 
nant only  in  the  time  of  lyeyasu,  in  the  seven- 
teenth century.  This  great  statesman,  warrior, 
and  patron  of  learning  caused  the  Chinese  classics 
to  be  printed  in  Japan  for  the  first  time;  and 
from  that  day  to  this  the  morality  of  Japan  has 
been  dominated  by  Confucian  ideas. 

In  order  to  understand  Japanese  morality,  it  is 
necessary  for  us  to  shift  our  moral  base  and  try 
to  look  at  the  subject  through  Japanese  eyes. 
The  average  native  of  the  West  thinks  of  "  mo- 
rality "  as  something  belonging  to  the  individual. 
Even  in  religion  his  first  thought  is  to  save  his 
own  soul.  The  value  of  the  soul,  its  immortahty, 
its  immediate  relation  to  the  infinite  and  eternal 
Father — these  have  been  emphasized  ever  since 
the  first  establishment  of  the  church.  In  conse- 
quence, there  is  a  duty  which  man  owes  to  him- 
self. He  may  not  disregard  it  even  at  the 
command  of  father  or  king.  Within  the  soul  is 
the  holiest  of  all,  for  there  is  heard  in  conscience 
the  voice  of  God  himself.  No  external  authority 
may  be  supreme,  and  at  no  external  voice  may 
one  violate  his  own  convictions  of  truth. 

This  thought  exalts  the  individual,  and,  there- 


110  THE  GIST  OF  JAPAN 

fore,  sins  which  degrade  our  own  personality  be- 
come most  repulsive.  Thus,  among  high-minded 
men  truth  is  almost  first  among  the  virtues,  and  an 
accusation  of  falsehood  the  most  hateful  of  insults. 
For  truth  seems  peculiarly  personal  and  spiritual, 
as  if  belonging  to  the  very  sanctuary  of  one's  na- 
ture. And  in  like  manner,  among  women,  in 
popular  esteem  chastity  is  of  the  essence  of  mo- 
rality, as  its  violation  seems  to  contaminate  and 
debase  her  holiest  self. 

Now  the  Confucian  ethics  rest  upon  a  quite 
different  principle,  and  in  this  are  at  one  with  the 
ancient  teaching  of  the  Greeks  and  Romans.  The 
supreme  duty  is  not  to  the  self,  but  to  the  organ- 
ization of  which  one  is  but  a  part — that  is,  to  the 
family  or  to  the  state.  The  great  Chinese  mor- 
alists were  statesmen,  and  their  chief  concern  was, 
not  the  salvation  of  the  individual,  but  the  peace 
and  prosperity  of  the  state.  In  their  view,  the 
family  was  the  unit,  and  the  state  a  greater  family. 
So  the  conflict  of  duties,  in  their  questions  of 
casuistry,  is  never  between  individual  and  social 
duties,  but  between  duties  owed  to  family  and 
to  state.  Loyalty  to  the  state  and  obedience  to 
parents  must  be  supreme ;  but  China  and  Japan 
differ  as  to  the  value  of  these  two. 

According  to  original  Confucianism,  the  first 
duty  of  men  is  obedience  to  parents ;  the  second, 
loyalty  to  rulers ;  but  in  Japan  the  order  of  these 


JAPANESE  MORALITY  111 

duties  has  been  changed,  the  second  being  given 
first  place. 

The  people  have  learned  well  this  teaching  of 
Confucius.  Japan  was  prepared  soil  for  its  sow- 
ing. The  native  religion  taught  that  the  emperor 
was  a  direct  descendant  of  heaven,  who  ruled  by- 
divine  right ;  the  provincial  lords  were  his  minis- 
ters, and  hence  loyalty  was  a  plain  duty.  The 
Confucian  teaching  only  strengthened,  deepened, 
and  gave  form  and  outhne  to  a  sentiment  already 
existing.  This  principle  of  loyalty  thus  became 
the  foundation  stone  of  Japanese  ethics,  and  one's 
duty  to  one's  lord  paramount  to  all  other  duties. 

In  the  olden  times  the  people  did  not  look 
beyond  their  own  feudal  lords  and  clans  to  the 
emperor  and  the  nation.  They  were  to  be  faith- 
ful unto  death  to  these,  but  no  further.  Now 
that  loyalty  once  shown  to  the  local  princes  and 
clans  finds  its  apotheosis  in  the  emperor  and  the 
empire. 

A  man's  duty  to  his  friends,  to  his  wife  and 
children,  and  even  to  his  parents,  is  counted  as 
nothing  in  comparison  with  his  duty  to  rulers  and 
country.  There  are  many  instances  in  Japanese 
history  of  men  who,  having  slain  their  own  pa- 
rents, children,  wives,  for  the  sake  of  their  prince, 
were  praised.  At  the  time  of  the  recent  tidal 
wave  in  northern  Japan,  when  the  waters  were 
rushing  furiously  into  one  home,  a  husband  and 


112  THE  GIST  OF  JAPAN 

father  turned  a  deaf  ear  to  the  cries  of  his  drown- 
ing wife  and  children,  permitting  them  to  perish 
that  he  might  save  the  emperor's  picture ;  and  he 
was  applauded  for  the  act.  A  fire  recently  de- 
molished the  beautiful  new  buildings  of  the  middle 
school  in  Saga.  The  library,  laboratories,  and 
scientific  apparatus  were  mostly  destroyed,  and 
many  of  the  students  lost  their  clothing  and 
books.  The  loss  in  buildings  alone  was  some 
$20,000.  Yet  the  thing  the  loss  of  which  they 
lamented  most  deeply  was  a  photograph  of  the 
emperor  which  could  easily  be  replaced  for  a  few 
yen. 

A  characteristic  story,  showing  the  devotion 
with  which  the  old  samurai  carried  out  this  prin- 
ciple of  loyalty,  is  the  tale  of  the  forty-seven 
ronins.  It  is  rather  long  to  insert  here,  but  as  it 
illustrates  so  well  the  power  of  this  principle,  I 
will  relate  it. 

In  the  year  1701  the  lord  of  Ako,  Asano  by 
name,  visited  Yedo  to  pay  his  respects  to  the 
shogun.  While  there  the  shogun  appointed  him 
to  receive  and  entertain  an  envoy  from  the  mi- 
kado. Now,  the  reception  of  an  envoy  from  the 
imperial  court  was  one  of  the  greatest  state  cere- 
monies of  the  day,  and  as  Asano  knew  little  of 
ceremonies  and  etiquette,  he  asked  the  advice  of 
another  nobleman,  named  Kira,  who  was  expert 
in  such  matters.     This  man,  who  seems  to  have 


JAPANESE  MORALITY  113 

been  of  a  very  mean  disposition,  grudgingly  gave 
the  information  desired,  and  then  asked  a  fee  for 
the  same.  Asano  refused  to  give  the  fee,  and 
Kira,  becoming  angry,  twitted  and  jeered  at  him, 
calHng  him  a  country  lout,  unworthy  the  name 
of  daimio.  Asano  endured  the  insults  patiently 
until  Kira  peremptorily  ordered  him  to  stoop 
down  and  fasten  his  foot-gear  for  him, — a  most 
menial  service, — when  he  drew  his  sword  and 
gave  the  offender  a  deep  cut  across  the  face. 
This  quarrel  took  place  in  the  precincts  of  the 
palace,  and  instantly  the  whole  court  was  in  an 
uproar.  To  degrade  the  sacred  place  was  an 
insult  punishable  with  death  and  the  confiscation 
of  all  property;  and  Asano  was  condemned  to 
take  his  own  life  by  hara-kiri  that  same  evening, 
his  estates  were  confiscated,  his  family  declared 
extinct,  and  his  clan  disbanded.  Henceforth  his 
retainers  became  ronins  {''  wandering  men "), 
with  no  country  and  no  lord.  According  to  the 
ethics  of  their  country,  it  was  their  bounden  duty 
to  avenge  the  death  of  their  lord,  and  we  shall 
see  how  relentlessly  they  followed  their  purpose 
until  it  was  accomplished. 

The  senior  retainer  of  the  dead  Asano,  Oishu 
Kuranosuke,  together  with  forty-six  others  of  his 
most  trusty  fellow-lieges,  took  counsel  as  to  how 
they  might  avenge  their  lord.  They  all  were 
willing  to  lay  down  their  lives  in  the  attempt,  but 


114  THE  GIST  OF  JAPAN 

even  then  the  task  was  difficult,  because  of  the 
vigilance  of  the  government.  For  such  venge- 
ance was  rigidly  prohibited  by  law,  although  as 
rigidly  required  by  custom.  Notwithstanding 
the  fact  that  all  who  slew  an  enemy  for  vengeance 
werepunishedby  death,  not  to  take  such  vengeance 
never  entered  the  mind  of  any  chivalrous  Japanese. 
After  much  planning  the  forty-seven  ronins 
decided  that  to  avoid  the  suspicions  of  the  govern- 
ment it  would  be  necessary  for  them  to  separate 
and  for  the  time  conceal  their  purpose.  So  they 
separated,  settling  in  different  cities,  and  taking 
up  various  occupations.  Many  of  them  became 
carpenters,  smiths,  and  merchants,  and  in  these 
capacities  gained  access  to  Kira's  house  and 
learned  all  about  its  interior  arrangements.  The 
leader  of  this  faithful  band,  Oishu,  went  to  Kyoto 
and  plunged  into  a  life  of  drunkenness  and  de- 
bauchery. He  even  put  away  his  wife  and  chil- 
dren, and  led  the  most  dissolute  Hfe  possible, 
simply  to  throw  off  the  suspicions  of  the  author- 
ities. All  of  the  ronins  were  closely  watched  by 
spies,  who  secretly  reported  their  conduct  to  Kira. 
But  by  these  devices  they  finally  lulled  all  suspi- 
cion, and  the  vigilance  ceased.  Then  the  day 
long  waited  for  had  come.  Suddenly,  on  the 
night  of  January  30,  1703,  two  years  after  the 
death  of  their  lord,  in  the  midst  of  a  violent  snow- 
storm,  these  forty-seven  faithful  men  attacked 


JAPANESE  MORALITY  116 

Kira's  castle,  forced  the  gate,  and  slew  all  the 
retainers.  Kira,  who  was  a  coward  at  heart, 
concealed  himself  in  an  outhouse.  The  ronins 
found  him  there,  drew  him  forth,  and  requested 
him  to  kill  himself  by  hara-kiri,  as  was  the  privi- 
lege of  a  man  of  his  rank.  But  he  refused  out 
of  fear,  and  the  retainers  of  Asano  were  forced 
to  kill  him  as  they  would  have  killed  a  common 
coolie.  Thus  did  they  accomplish  their  purpose 
and  fulfil  the  high  duty  of  loyalty  to  their  dead 
lord,  after  two  years  of  waiting,  most  careful 
planning,  and  ceaseless  vigilance. 

By  the  time  their  purpose  was  accomplished 
day  had  dawned,  and,  in  plain  view  of  the  whole 
city,  this  brave  band  marched  in  order  to  the 
temple  of  Sengakuji,  where  Asano  was  buried. 
The  citizens  showed  them  every  honor  on  the 
way.  A  wealthy  nobleman,  as  a  reward  for  their 
loyal  deed,  sent  them  out  costly  refreshments. 
When  they  arrived  at  the  temple  the  head  abbot 
received  them  in  person  and  showed  them  every 
honor.  Finding  the  grave  of  their  dead  lord,  they 
laid  thereon  the  head  of  the  enemy  by  whom  he 
had  been  so  deeply  wronged,  and  then  felt  that 
their  duty  was  done.  They  were  all  sentenced 
to  commit  hara-kiri,  which  they  did  willingly. 
Afterward  they  were  buried  together  in  the  same 
temple  grounds  with  their  lord,  where  their  graves 
can  be  seen  to  this  day. 


116  THE  GIST  OF  JAPAN 

These  men  simply  obeyed  the  ethical  code  of 
their  time'  and  country,  and  as  a  reward  for  their 
loyalty  they  have  received  the  enthusiastic  praise 
of  their  countrymen  for  two  centuries.  No  other 
story  is  so  popular  to-day,  or  so  stirs  the  hearts 
of  the  people,  as  this.  While  we,  believing  that 
vengeance  belongs  to  the  Lord,  cannot  indorse 
this  deed,  we  must  admire  the  loyalty  and  faith- 
fulness of  those  ronins,  and  the  perseverance 
with  which  they  adhered  to  their  purpose.  In 
this  true  story  we  see  clearly  the  power  of  this 
first  principle  of  Japanese  morality — loyalty. 

The  sister  principle  of  loyalty  in  Confucian 
ethics  is  obedience  to  parents.  Unquestioning, 
absolute,  implicit  obedience  is  required  of  all 
children.  Formerly  the  child  was  considered  the 
property  of  the  parents,  and  could  be  disposed  of 
at  will,  even  to  the  taking  of  its  life.  To-day 
the  father  may  sell  his  daughter  to  a  life  of  shame, 
or  "  lend  "  her  to  a  private  individual  for  immoral 
purposes;  and,  however  much  she  may  disHke 
such  a  life,  obedience  to  parents  requires  that  she 
acquiesce  in  his  will,  which  she  does  uncomplain- 
ingly. 

This  principle  of  obedience  is  the  foundation 
stone  of  Japanese  family  life.  The  relation  be- 
tween parents  and  children  is  stronger  than  that 
between  man  and  wife,  and  is  given  a  prior  place. 
An  only  son  cannot  be  forced  to  leave  his  mother 


JAPANESE  MORALITY  117 

and  become  a  soldier,  but  a  husband  may  be 
forced  to  leave  his  wife.  Within  the  family  circle, 
the  son's  duty  to  his  aged  parents  always  precedes 
his  duty  to  his  wife.  Every  Japanese  feels  deeply 
this  obligation  to  his  parents,  and  properly  to  sup- 
port and  nourish  them  in  old  age  he  holds  to  be 
a  sacred  duty.  Americans  could  learn  much  that 
would  be  profitable  from  the  reverence  and  respect 
shown  for  parents  and  teachers  by  the  Japanese. 

In  Japan,  however,  this  principle  is  carried  too 
far.  It  continues  after  death  as  binding  as  before, 
and  divine  honors  are  paid  to  dead  ancestors. 
Periodical  visits  are  made  to  their  tombs,  religious 
candles  are  kept  burning  in  their  honor,  and 
prayers  are  said  to  them.  Among  the  more 
enlightened  to-day  there  is  perhaps  nothing  in 
these  ceremonies  but  reverence  and  respect;  yet 
by  the  masses  of  the  people  ancestors  are  wor- 
shiped. 

There  are  two  moral  maxims  that  show  well 
the  relative  importance  in  which  parents,  relatives, 
and  wives  are  held.  They  are  the  following: 
'*  Thy  father  and  thy  mother  are  like  heaven  and 
earth ;  thy  teacher  and  thy  lord  are  like  the  sun 
and  the  moon."  "  Other  kinsfolk  may  be  likened 
to  the  rushes;  husbands  and  wives  are  but  as 
useless  stones." 

It  is  apparent  that  virtues  have  differing  values 
in  the  Confucian  and  Christian  systems.    We  can 


118  THE  GIST  OF  JAPAN 

appreciate  their  point  of  view  best,  perhaps,  as  we 
remember  the  ethics  of  an  army.  Here  obedi- 
ence, loyalty,  self-devotion,  courage,  are  supreme. 
Much  is  forgiven  if  these  are  manifested.  The 
organization  is  everything,  and  the  individual 
nothing,  save  as  he  is  a  fraction  of  the  great  ma- 
chine. Carry  that  idea  into  the  social  commu- 
nity, and  think  of  it  as  an  army,  with  all,  women 
as  well  as  men,  of  value  only  as  parts  of  the 
greater  whole,  and  we  shall  understand  why  and 
how  the  Japanese  may  esteem  men  and  women 
righteous  whom  we  judge  debased  and  even  crim- 
inal. So  would  the  Japanese  judge  them,  were 
the  motive  mere  passion  or  selfish  desire,  but  not 
when  the  controlling  power  is  loyalty  or  obedi- 
ence. Thus  the  forty- seven  ronin  were  pre- 
eminently "  righteous  "  when  they  debauched 
themselves  with  every  swinish  vice. 

Of  course  this  view  of  morality  puts  great 
temptation  in  the  way  of  parents  and  rulers. 
Having  supreme  power,  they  may  use  it  to  the 
degradation  of  those  whom  they  control.  Con- 
fucius, it  is  true,  taught  parents  and  rulers  that 
they  too  owed  duties  to  the  state,  and  that  use 
of  their  Heaven-given  powers  for  selfish  ends 
was  treason  against  the  supreme  law ;  but,  beyond 
doubt,  the  duty  of  submission,  of  loyalty  and  un- 
questioning obedience,  was  so  exaggerated  that 
evils  many  and  great  resulted.    At  the  same  time 


JAPANESE  MORALITY  119 

a  sympathetic  view  leads  one  to  wonder  the 
rather  that  the  ethical  results  are  so  wholesome. 

Turning  from  this  general  view,  one  finds  in 
particulars  much  the  same  conditions  as  in  other 
lands.  For  example,  immense  quantities  of  alco- 
holic stimulants  are  consumed  annually.  There 
is  a  native  liquor  called  ''  sake,"  made  from  rice, 
that  is  very  popular  and,  in  some  of  its  forms, 
very  intoxicating.  Its  manufacture  and  sale  is 
one  of  the  most  lucrative  businesses  in  the  em- 
pire. Foreign  whiskies,  wines,  and  beers  are 
sold  in  large  quantities,  but  they  are  so  costly 
as  to  be  beyond  the  reach  of  all  but  the  wealthy. 
Outside  of  the  small  circle  of  Christians,  there 
are  few  people  who  do  not  drink.  The  total 
abstainer  is  a  rarity.  But,  while  nearly  every 
one  drinks,  in  general  the  Japanese  do  not  drink 
to  such  excess  as  other  nations.  One  seldom 
sees  such  beastly  drunkenness  as  is  often  seen  in 
the  West.  Drinking  is  taken  as  a  matter  of  course, 
and  society  does  not  condemn  it.  The  usual  way 
in  which  Japanese  men  pass  a  dull  day  is  in  feast- 
ing and  drinking.  The  use  of  alcoholic  stimulants 
is  much  more  common  here  than  at  home. 

In  business  and  commercial  morality  there  is 
much  to  be  desired.  The  merchants  do  not  sell 
according  to  the  worth  of  an  article,  but  according 
to  what  they  can  make  the  purchaser  pay.  They 
are  great  bargainers.    Recently  I  wanted  to  buy 


120  THE  GIST  OF  JAPAN 

two  large  wall-pictures.  The  dealer  asked  me 
$21  for  them,  but  finally  sold  them  for  $5.  It 
is  a  very  common  thing  to  buy  articles  for  less 
than  half  the  price  first  asked.  In  matters  of 
veracity  and  in  the  fulfilment  of  contracts  Japa- 
nese merchants  are  not  generally  to  be  trusted. 
The  average  man  is  famous  for  lying,  and  the 
merchants  and  tradesmen  seem  to  have  acquired 
an  extra  share  of  this  general  characteristic.  A 
Japanese  trader  will  do  all  in  his  power  to 
avoid  the  fulfilment  of  a  contract  if  it  entails  a 
loss.  This  lack  of  commercial  honor  is  recognized 
by  the  foreign  firms  doing  business  here,  and  it  has 
hindered  not  a  little  the  growth  and  development 
of  trade. 

The  moral  sense  of  the  people  in  regard  to 
taking  one's  own  life  is  very  different  from  that 
of  Christendom.  From  ancient  times,  suicide  has 
been  thought  to  be  a  praiseworthy  act,  and  has 
been  extensively  practised.  Formerly  it  was  en- 
couraged, and  sometimes  required,  by  the  govern- 
ment ;  but  now  it  has  no  official  sanction  whatever. 
Still,  the  custom  exists,  and  some  authorities  place 
the  annual  number  of  suicides  as  high  as  10,000. 
The  people  laugh  at  our  Western  idea  that  it  is 
wrong  to  take  one's  own  life.  On  the  contrary, 
they  hold  that  when  misfortunes  and  calamities 
make  this  life  unattractive  it  is  the  part  of  wisdom 
to  end  it.     Even  the  feelings  of  young  Japanese, 


JAPANESE  MORALITY  121 

who  have  been  educated  somewhat  into  our  own 
way  of  thinking,  do  not  seem  to  have  changed 
on  this  point ;  they  still  adhere  to  the  old  Roman 
view  that  self-destruction  is  permissible  and  often 
meritorious.  The  Western  fiction  that  all  suicides 
are  the  result  of  some  form  of  insanity  is  not 
countenanced  here.  The  various  causes  leading 
to  self-destruction  are  coolly  and  carefully  tabu- 
lated, and  very  few  are  attributed  to  insanity. 
Contrariwise,  long  and  careful  study  of  the  sub- 
ject has  shown  that  self-destruction  is  gone  about 
with  as  much  coolness,  precision,  and  judgment 
as  any  act  of  daily  life. 

The  above  are  in  brief  the  leading  moral  ideas 
and  principles  that  govern  the  Japanese  people. 
Fortheirloyaltyand  obedience  we  have  only  admi- 
ration. But  both  of  these  principles  are  given  an 
undue  importance  and  are  carried  to  extremes. 
The  chief  defect  of  Japanese  morality  is  the  minor 
place  it  gives  to  the  individual.  The  moral  need  of 
the  nation  is  a  Christian  morality — not  just  the 
morahty  of  the  West,  but  a  morality  founded  on 
the  ethical  principles  inculcated  in  the  Bible.  This 
would  exalt  truth  and  chastity,  would  soften  and 
temper  the  great  duties  of  loyalty  and  obedience, 
and  would  make  of  Japan  an  honest,  temperate 
nation. 


VII 

RELIGIONS   OF   JAPAN 

The  Japanese  are  by  nature  a  religious  people. 
In  the  earliest  times  a  conglomerate  mass  of  super- 
stitions and  mythological  ideas  was  made  to  do 
service  as  a  religion.  Fetishism,  phallicism,  ani- 
mism, and  tree-  and  serpent-worship  were  very 
common.  The  line  of  distinction  between  the 
Creator  and  the  creature  was  not  clearly  marked ; 
gods  and  men  mingled  and  intermingled,  and  were 
hardly  known  apart.  But  it  is  not  our  purpose 
here  to  trace  the  ancient  religious  ideas  of  Japan, 
but  rather  to  give  a  short  account  of  contemporary 
religions.  Therefore  we  cannot  dwell  on  these 
unwritten  mythological- religious  systems. 

The  religions  of  contemporary  Japan  are  four 
— Shinto,  Buddhism,  Confucianism,  and  Tenrikyo. 
Shinto  and  Tenrikyo  are  indigenous;  Buddhism 
and  Confucianism  have  been  imported  from  China 
and  Korea.  Tenrikyo  is  of  recent  origin  and  has 
122 


RELIGIONS  OF  JAPAN  123 

not  yet  the  influence  and  standing  of  the  others. 
Shinto,  Buddhism,  and  Confucianism  have  existed 
here  side  by  side  for  centuries.  There  is  no  great 
antagonism  between  them,  as  there  is  between 
Christianity  and  the  ethnic  religions.  Many  of 
the  people  are  disciples  of  all  three  at  the  same 
time,  taking  their  theology  from  Shinto,  their  so- 
teriology  and  eschatology  from  Buddhism,  and 
their  moral  and  economic  ideas  from  Confucian- 
ism. No  inconsistency  is  felt  in  thus  believing 
all  three  religions  and  worshiping  at  their  shrines. 
Indeed,  these  three  faiths  have  so  commingled, 
the  ideas  and  practices  of  one  have  so  filtered  into 
the  others,  that  it  is  hard  now  to  distinguish  the 
pure  teachings  of  each.  In  the  minds  of  the  masses 
they  are  not  distinguished  in  detail.  And  yet  as 
regards  origin,  history,  and  teachings  they  are 
separate  and  distinct  faiths. 

Shinto 

Shinto  may  be  called  the  national  cult  of  Japan. 
The  word  "  Shinto"  means  "  the  way  of  the  gods." 
This  system  hardly  deserves  the  name  religion. 
It  has  no  moral  code,  no  dogmas,  no  sacred  books. 
Originally  it  consisted  chiefly  of  ancestor-  and 
nature- worship,  and  of  certain  mythological  ideas. 
A  chief  feature  of  it  still  is  the  worship  of  ances- 
tors, who  are  exalted  to  a  high  pedestal  in  thought 


124  THE  GIST  OF  JAPAN 

and  worshiped  as  gods.  The  divine  origin  of  the 
imperial  family,  and  the  obligation  to  worship  and 
obey  it,  was  a  prominent  teaching  of  Shinto.  The 
ancestors  of  the  imperial  family  were  to  be  held 
in  supreme  reverence  and  were  the  objects  of 
especial  worship. 

According  to  the  Shinto  of  this  period,  there 
was  neither  heaven  nor  hell,  but  only  an  inter- 
mediate Hades.  There  was  a  sort  of  priesthood, 
but  its  duty  was  to  watch  over  particular  local 
gods,  not  to  preach  to  the  people.  Pure  Shinto 
taught  that  a  man's  whole  duty  lay  in  absolute 
obedience  to  the  mikado  and  in  following  the 
natural  promptings  of  his  own  heart. 

Shinto  was  very  much  affected  by  the  intro- 
duction of  Buddhism,  about  the  middle  of  the 
sixth  century,  and  its  further  growth  was  checked. 
Buddhism  adopted  and  largely  absorbed  it. 
Shinto  gods  were  given  a  place  in  the  Buddhist 
pantheon,  and  many  of  the  Shinto  ceremonies  were 
adopted.  But  Shinto  was  completely  overshad- 
owed by  Buddhism,  and  lay  in  a  dormant  state 
from  the  year  550  to  1700,  a  night  of  more  than 
a  thousand  years. 

Since  the  beginning  of  the  eighteenth  century 
a  revival  of  Shinto  has  sprung  up.  Native  scholars 
tried  to  call  up  the  past,  to  find  out  what  pure 
Shinto  was  before  its  corruption  by  Buddhism, 
and  to  teach  it  as  the  national  faith.    In  this  effort 


RELIGIONS  OF  JAPAN  125 

they  were  partially  successful.  The  old  Buddhis- 
tic accretions  were  largely  thrown  off,  and  many 
of  the  temples,  stripped  of  their  Buddhist  orna- 
ments, were  handed  over  to  the  Shinto  priests. 
Buddhism  was  disestablished,  and  Shinto  again  be- 
came the  rehgion  of  the  state.  A  Shinto  ''  Coun- 
cil for  Spiritual  Affairs  "  was  appointed,  which 
had  equal  rank  with  the  Council  of  State.  This, 
however,  was  reduced  gradually  to  the  rank  of  a 
department,  then  to  a  bureau,  later  to  a  sub-bureau. 
At  present  Shinto  is  the  state  religion,  in  so  far 
as  there  can  be  said  to  be  any  state  religion ;  but 
in  reality  there  is  no  established  religion.  The 
connection  of  the  government  with  Shinto  extends 
no  further  than  the  maintenance  of  certain  temples 
and  the  attendance  of  certain  officials  on  some 
ceremonies.  Shinto  enjoys  a  large  amount  of 
popularity  because  it  is  indigenous,  while  Bud- 
dhism and  Confucianism  labor  under  the  disadvan- 
tage of  being  of  foreign  origin.  The  majority  of 
the  upper  classes  in  Japan  who  to-day  have  any 
religion  at  all  are  Shintoists. 

Buddhism 

The  religion  founded  by  Buddha  in  India  is  six 
centuries  older  than  Christianity.  Its  nominal 
adherents  comprise  almost  one  third  of  the 
human  race.     Its  philosophical  precepts  are  deep 


126  THE  GIST  OF  JAPAN 

and  profound,  while  its  ethical  teachings  are,  for 
the  most  part,  lofty  and  ennobling.  This  religion 
is  worthy  the  careful  study  of  any  man  who  has 
the  time  and  incHnation. 

We  cannot  attempt  to  give  a  full  exposition  of 
it,  but  will  have  to  content  ourselves  with  a  bare 
mention  of  its  more  prominent  teachings.  Certain 
resemblances  to  Catholicism  in  ritual,  ceremony, 
and  ornamentation  strike  one  very  forcibly  in  ob- 
serving Buddhist  rites.  The  candles,  the  incense, 
the  images  and  processions,  all  resemble  Rome. 
But  this  resemblance  extends  no  further  than 
ritual  and  ceremony.  In  point  of  doctrine  Bud- 
dhism is  widely  separated  from  every  form  of 
Christianity.  In  Buddhism  the  condition  on 
which  grace  is  received  is  not  faith,  but  knowledge 
and  enlightenment.  Salvation  is  accomplished, 
not  by  the  vicarious  sufferings  of  a  Redeemer, 
but  by  self-perfection  through  self-denial  and 
discipline. 

Dr.  Griffis,  a  man  who  has  written  much  and 
well  on  Japan,  has  pronounced  the  principal  fea- 
tures of  Buddhism  to  be  atheism,  metempsychosis, 
or  the  transmigration  of  souls,  and  absence  of 
caste. 

Buddhism  knows  nothing  of  the  existence  of  a 
supreme  God  who  created  the  world.  It  inherited 
ideas  of  certain  gods  from  Brahmanism,  but  these 
are  made  secondary  to  the  hotoke^  or  buddhas, 


A  Buddhist  Priest. 


RELIGIONS   OF  JAPAN  127 

who  are  simply  men  who  have  finally  reached 
the  calm  of  perfect  holiness  after  toiling  through 
endless  ages  and  countless  existences.  It  teaches 
that  existence  itself  is  the  chief  of  all  evils.  In- 
stead of  longing  for  eternal  life,  the  Buddhist 
longs  for  annihilation.  Happy,  well-fed  Western 
people,  to  whom  existence  is  a  delight,  can  hardly 
understand  how  any  one  can  really  desire  its  ces- 
sation. But  the  life  of  the  lower  classes  in  many 
countries  of  the  East  is  one  daily  struggle  for 
bread,  so  full  of  sorrow  and  misery  that  it  is  not 
unnatural  they  should  desire  to  end  it. 

This  religion  teaches  that  the  evil  of  existence 
springs  from  the  double  root  of  ignorance  and 
human  passions,  and  is  to  be  overcome  by  know- 
ledge and  self-discipline.  The  heaven  it  offers  is 
absorption  in  the  Nirvana — the  loss  of  personal 
identity  and  practical  annihilation. 

Buddhism  numbers  more  devotees  and  exerts 
a  greater  influence  than  any  of  the  other  religions 
of  Japan.  It  was  received  from  Korea  about  the 
middle  of  the  sixth  century.  After  it  had  been 
transplanted  and  had  grown  into  popular  favor, 
many  Japanese  were  sent  to  Korea  and  China  to 
study  its  doctrines  more  fully ;  and  they  brought 
back  with  them  not  only  Buddhism,  but  also 
Chinese  literature  and  civilization.  At  first 
Buddhism  encountered  fierce  opposition,  but  it 
was  fortunate  in  securing  court  patronage,  and 


128  THE  GIST  OF  JAPAN 

very  soon  the  opposition  entirely  ceased,  so  that 
in  two  or  three  centuries  it  spread  itself  through- 
out the  whole  empire.  If  ever  a  nation  was  ripe 
for  the  introduction  of  a  foreign  religion,  that 
nation  was  Japan  at  that  time.  The  national  cult 
was  silent,  or  almost  so,  in  regard  to  the  destiny 
of  man  and  many  other  questions  which  religion 
is  expected  to  answer.  The  religious  nature  of 
the  people  was  asserting  itself,  and  they  were 
longing  for  more  light  on  the  great  questions  of 
life — its  whence,  why,  and  whither.  Buddhism 
gave  this  light,  and  therefore  was  warmly  wel- 
comed. It  had  the  whole  field  to  itself,  and  took 
complete  possession  of  it. 

From  the  time  of  its  introduction  into  Japan 
down  to  the  present,  Buddhism  has  enjoyed  a 
wide  popularity  and  exerted  a  powerful  influence. 
It  is  not  too  much  to  say  that  Buddhism  has 
largely  formed  Japanese  civilization  and  national 
life.  In  the  words  of  Professor  Chamberlain, 
"  All  education  was  for  centuries  in  Buddhist 
hands.  Buddhism  introduced  art  and  medicine, 
molded  the  folk-lore  of  the  country,  created  its 
dramatic  poetry,  deeply  influenced  politics  and 
every  sphere  of  social  and  intellectual  activity. 
In  a  word,  Buddhism  was  the  teacher  under 
whose  instruction  the  Japanese  nation  grew  up." 

Buddhism  has  by  no  means  lost  its  hold  in 
Japan.     It  still  has  great  life  and  power.     Some 


RELIGIONS  OF  JAPAN  129 

writers  have  said  that  they  have  never  seen  a  new 
temple  in  Japan — only  old  ones  falling  into  decay. 
Their  experience  must  have  been  limited.  I  see 
plenty  of  new  temples,  some  of  which  are  very 
costly. 

Buddhist  temples  are  numerous,  and  many  are 
of  imposing  architecture.  Being  generally  sur- 
rounded by  tall  trees,  they  have  a  lonely,  mourn- 
ful appearance.  Hideous  beasts,  dragons,  and 
serpents  are  carved  upon  them,  and  large,  fierce- 
looking  stone  lions  guard  them,  the  effect  being 
to  awe  and  terrify  the  beholder.  Some  are  fur- 
nished with  gorgeous  altars  covered  with  beautiful 
flowers,  images,  and  statues.  Besides  the  temples 
there  are  everywhere  little  shrines.  The  religious 
spirit  of  the  people  prompts  them  to  dedicate  the 
most  beautiful  spots  and  nooks  to  the  gods,  and 
there  to  erect  shrines  and  idols. 

Buddhist  priests  dress  in  robes  not  very  unlike 
the  official  robes  of  the  Episcopal  clergy.  Their 
heads  are  always  close-shaven,  a  mark  by  which 
they  are  easily  distinguished.  Forbidden  to 
marry,  they  are  expected  to  lead  lives  of  purity 
and  chastity.  They  have  greatly  degenerated,  a 
large  per  cent,  being  illiterate  and  immoral.  Their 
lives  will  not  bear  comparison  with  those  of  the 
Christian  evangelists.  That  nearly  all  the  ceme- 
teries of  Japan  are  in  their  hands  gives  them  great 
influence. 


130  THE  GIST  OF  JAPAN 

Japanese  Buddhism  is  divided  into  numerous 
sects,  chief  of  which  are  the  Tendai,  Shingon, 
Jodo,  and  Zen,  of  Chinese  origin,  and  the  Shin 
and  Nichiren,  of  native  origin.  The  latter  two 
are  most  prosperous. 

Buddhism  has  profited  by  its  contact  with 
Christianity.  As  the  reaction  of  Protestantism 
upon  CathoHcism  was  beneficial  to  the  latter,  so 
the  reaction  of  Christianity  upon  Buddhism  has 
been  healthful.  It  has  forced  a  revival  and  puri- 
fication of  the  Buddhist  faith,  and  to-day  it  is 
better  and  more  active  than  before  it  encountered 
Christianity.  Still,  Christianity  is  gradually  en- 
croaching upon  its  domain  and  is  crippHng  its 
influence.  That  Buddhism  is  bound  to  perish  in 
its  encounter  with  Western  civilization  and  Chris- 
tianity seems  a  foregone  conclusion. 

Confucianism 

Confucianism  is  even  less  deserving  the  name 
of  a  religion  than  Shinto.  It  consists  chiefly  in  a 
set  of  moral  teachings,  of  narrow  application  and 
mostly  of  a  political  nature.  Confucius,  avoiding 
all  metaphysical  abstractions  and  devotional  rhap- 
sodies, confined  himself  to  the  much  more  practi- 
cal field  of  morals  and  politics.  But  his  disciples 
and  commentators,  especially  during  the  middle 
ages,  expanded  his  doctrines  and  added  ideas 


RELIGIONS  OF  JAPAN  131 

more  or  less  religious.  Thus  developed,  it  be- 
came a  sort  of  religious  system,  the  only  one 
believed  by  the  old  samurai  or  warrior  classes. 

Confucius,  its  founder,  was  born  in  the  year 
551  B.C.,  in  the  state  of  Lu,  province  of  Shantung, 
China.  He  was  an  earnest  student  of  the  older 
Chinese  classics,  and  one  of  the  most  learned 
men  of  his  time.  He  gathered  round  him  a  circle 
of  young  men,  whom  he  instructed,  like  Socrates, 
by  questions  and  answers.  He  died  in  478  B.C. 
No  other  human  teacher  has  had  more  disciples 
or  exerted  a  wider  and  stronger  influence. 

From  its  birthplace  in  China  Confucianism 
spread  to  Korea,  where  it  soon  became,  and  still 
continues  to  be,  the  predominant  faith.  From 
Korea  it  advanced  to  the  Japanese  archipelago, 
where  for  many  hundred  years  it  has  had  much 
to  do  with  shaping  and  molding  the  character  of 
the  people.  Confucianism  has  undergone  many 
modifications.  At  first  a  comparatively  simple 
system  of  ethics  and  politics,  it  has  expanded  until 
to-day  it  is  a  complicated  philosophico-religious 
system. 

The  basal  principles  of  Confucian  ethics  are  the 
"  five  relations."  These  are :  sovereign  and 
minister ;  father  and  son ;  husband  and  wife ;  elder 
brother  and  younger  brother ;  friend  and  friend. 
I  have  named  them  in  the  order  of  their  impor- 
tance.    The  duty  of  loyalty  is  above  that  of  filial 


132  THE  GIST  OF  JAPAN 

obedience,  while  the  relation  of  husband  and  wife 
is  inferior  to  both  of  these.  We  will  briefly  con- 
sider each  of  these  relations  separately. 

The  duty  of  a  minister,  or  servant,  to  his  prince, 
or  sovereign,  is  the  first  duty  of  man,  and  is  em- 
phasized to  an  extreme  degree.  In  order  to  dis- 
charge this  obligation  to  the  feudal  lord  or  em- 
peror, one  must,  if  necessary,  give  up  everything : 
house,  lands,  kinsmen,  name,  fame,  wife,  children, 
society — all.  And  Japanese  history  is  filled  with 
instances  of  retainers  who  have  counted  their  lives, 
their  families,  their  all,  as  less  than  nothing  when 
compared  with  their  duty  to  their  lord.  Loyalty 
is  the  one  idea  which  dominates  all  others  in  the 
Confucianism  of  Japan.  Thus  it  has  exerted  an 
influence  hardly  second  to  Shinto  in  inculcating 
loyalty  to  the  emperor  and  to  Japan,  and  making 
the  people  fanatically  patriotic. 

The  second  relation  is  that  of  father  and  son, 
or  parent  and  child.  My  readers  perhaps  would 
consider  the  relation  of  husband  and  wife  the  first 
of  all  human  relations,  but  not  so  the  Oriental. 
With  him  the  family  is  of  far  more  importance 
than  the  individual,  and  the  chief  aim  of  marriage 
is  the  maintenance  of  the  family  line.  If  the  wife 
becomes  a  mother  she  is  honored  because  she  as- 
sists in  perpetuating  the  family  line ;  if  she  is  child- 
less she  is  probably  neglected.  Where  there  are 
no  children  adoption   is  the  universal  practice. 


RELIGIONS  OF  JAPAN  133 

The  one  adopted  takes  the  family  name  and  per- 
petuates it.  No  greater  misfortune  can  be  con- 
ceived than  for  the  house  to  become  extinct. 

The  relation  of  parent  and  child  is  very  dif- 
ferent from  that  to  which  we  are  accustomed. 
Mutual  love  hardly  exists.  The  parent  feels 
compassion  and  love  for  his  child ;  the  -child  rev- 
erences the  parent.  To  speak  of  a  child's  love 
for  his  father,  or  a  man's  love  for  God,  is  repug- 
nant to  the  Confucianist.  It  is  thought  to  be 
taking  an  undue  familiarity,  and  the  proper  re- 
lation is  considered  one  of  dependence  and  rev- 
erence. In  old  Japan  the  father  was  absolute  lord 
and  master,  and  had  power  over  the  life  and  death 
of  his  child.  In  recent  times  his  power  is  more 
limited,  and  the  idea  is  beginning  to  dawn  upon 
thinking  natives  that  children  have  rights  as  well 
as  duties.  A  Japanese  child  feels  more  reverence 
for  its  parents,  or  at  least  for  its  father,  than  does 
the  average  child  reared  in  the  Christian  homes 
of  the  West. 

The  third  relation  is  that  of  husband  and  wife. 
On  this  point  the  teaching  of  Confucius  is  very 
different  from  that  of  Christ.  Instead  of  having 
two  parties  bound  together  by  mutual  love,  with 
equal  rights  and  duties,  we  have  the  relation  of 
superior  and  inferior,  of  master  and  servant.  The 
husband  precedes  the  wife  in  all  things.  She 
must  serve  him  and  his  family  zealously  and  un- 


134  THE  GIST  OF  JAPAN 

complainingly.  She  must  be  especially  on  her 
guard  against  the  foolish  sin  of  jealousy,  and  is 
not  to  complain  if  her  husband  introduces  a  con- 
cubine into  the  same  house  in  which  she  resides. 
She  is  to  yield  absolute  obedience  to  him  in  all 
things.  She  can  be  divorced  for  very  slight 
reasons,  and  divorces  are  matters  of  every-day 
occurrence.  Statistics  show  that  the  annual 
number  of  divorces  is  about  one  third  the  num- 
ber of  marriages.  Sentiment  is  gradually  chang- 
ing in  this  regard,  and  marriage  and  divorce  laws 
are  becoming  more  strict. 

Confucius  condemned  adultery  as  a  heinous 
crime,  but  this  teaching  is  made  to  apply  only  to 
the  wife.  She  must  remain  true  to  her  husband, 
but  he  is  not  considered  under  the  same  obliga- 
tion to  her. 

The  fourth  relation  is  that  of  elder  brother  and 
younger  brother.  This  is  evident  from  the  lan- 
guage used  to  express  the  relation  of  children  of 
the  same  household  to  one  another.  The  word 
for  brother  or  sister  is  seldom  used ;  in  fact,  there 
is  no  word  to  express  just  that  idea.  In  its  stead 
we  hear  "  elder  brother,"  "  elder  sister,"  and 
"  younger  brother,"  "  younger  sister."  The  chil- 
dren of  a  household  are  not  considered  equals ;  the 
elder  ones  are  given  the  preference  in  all  things. 
Especially  does  the  eldest  son  hold  a  position 
of  prominence  far  above  that  of  the  other  children. 


RELIGIONS  OF  JAPAN  135 

He  is  looked  upon  as  the  perpetuator  of  the  family 
line  and  is  given  especial  honor.  His  younger 
brothers  and  his  sisters,  and  even  his  mother, 
must  serve  and  obey  him. 

The  younger  sons  are  subjects  for  adoption  into 
other  families,  especially  into  those  where  there 
are  daughters  to  be  married  and  family  names  to 
be  perpetuated.  This  is  in  accordance  with  the 
Eastern  idea  that  the  house  is  of  more  importance 
than  the  individual.  Confucian  ethics  largely 
overlooks  the  idea  of  personality. 

The  fifth  relation  is  that  between  friends.  Some 
writers  have  spoken  of  this  as  that  of  man  to  man, 
and  have  thus  read  Christian  ideas  into  Confu- 
cianism ;  but  this  relation  as  taught  by  Confucius 
is  only  between  friends.  As  regards  man  and 
man,  Confucius  taught  the  duties  of  courtesy  and 
propriety,  but  no  others.  He  taught  the  duty 
of  kindness  to  strangers,  but  most  students  of  his 
writings  are  of  the  opinion  that  he  did  not  include 
foreigners  among  strangers.  The  nearest  ap- 
proach to  Christianity  in  Confucianism  is  the 
negative  of  the  golden  rule,  "  Do  not  do  unto 
others  as  you  would  not  have  others  do  unto 
you."  This  approaches  the  teaching  of  Christ 
very  nearly,  but  only  in  a  negative  form.  Some 
have  thought  that  Confucius  taught  the  duty  of 
returning  good  for  evil,  but  this  is  a  mistake. 
One  of  his  contemporaries,  Lao-tse,  did  teach 


136  THE  GIST  OF  JAPAN 

this  duty ;  but  when  Confucius  was  asked  about 
it  he  replied,  **  What,  then,  will  you  return  for 
good?  Recompense  injury  with  justice  ^  and  re- 
turn good  for  good." 

Certain  it  is  that  this  relation,  as  understood  in 
Japan,  does  not  apply  to  foreigners.  How  the 
Japanese  treated  foreigners  in  former  times  is 
well  known.  Foreign  sailors  shipwrecked  on  her 
coasts  were  tortured  and  executed.  Ships  from 
abroad,  bringing  shipwrecked  Japanese  back  to 
their  own  country,  were  met  with  powder  and 
ball  and  repulsed.  Commodore  Perry,  in  at- 
tempting to  establish  a  treaty  with  Japan,  justly 
complained  to  the  native  authorities  that  the 
dictates  of  humanity  had  not  been  followed,  that 
shipwrecked  men  were  treated  with  useless  cru- 
elty, and  that  Japan's  attitude  toward  her  neigh- 
bors and  all  the  world  was  that  of  an  enemy  and 
not  of  a  friend.  The  fifth  relation  did  not  teach 
a  common  brotherhood  of  men  and  obligations  of 
kindness  to  foreigners.  It  applied  only  to  the 
charmed  circle  of  friendship. 

On  these  five  relations  rests  the  whole  Japanese 
social  and  moral  structure.  Family  and  national 
life  has  been  shaped  and  molded  by  them. 
They  are  the  ten  commandments  of  the  East. 
How  very  different  from  the  principles  which 
have  determined  our  own  family  and  social  life ! 

Confucianism  in  Japan  has  been  developed  into 


RELIGIONS  OF  JAPAN  137 

a  highly  complicated  religious  system,  and  in  this 
form  is  believed  by  large  numbers  of  high-class, 
educated  Japanese.  It  is  wholly  pantheistic  in 
its  teaching,  having  points  of  resemblance  with 
German  pantheism.  It  knows  no  such  thing  as 
God  as  a  separate  existence.  Rather,  all  is  God. 
Dr.  Martin,  of  China,  has  well  styled  it  "  a  pan- 
theistic medley." 

Although  Confucianism  has  long  had  a  strong 
hold  upon  Japanese  minds,  its  influence  is  waning. 
The  ancient  classics  are  little  studied,  and  the 
younger  generation  knows  almost  nothing  of 
them.  The  great  temple  of  Confucius  in  Tokyo, 
the  Seido,  has  been  changed  into  an  educational 
museum. 

Tenrikyo 

Perhaps  some  will  think  that  Tenrikyo  does  not 
deserve  mention  along  with  the  before-named 
great  religions.  Certainly  it  is  not  worthy  of  the 
respect  accorded  to  them,  and  has  not  exerted 
such  an  influence  as  they  have.  It  is  of  very 
recent  origin  and  is  as  yet  confined  to  the  lower 
strata  of  society.  But  its  disciples  constitute  one 
of  the  most  vigorous  and  active  religious  bodies 
in  Japan  to-day.  Its  growth  has  been  remark- 
ably rapid,  especially  during  the  past  five  years. 
Government  recognition  has  been  already  gained, 
and  it  is  gradually  making  a  place  for  itself  among 


138  THE  GIST  OF  JAPAN 

the  religions  of  Japan.  Some  authorities  place 
the  number  of  its  adherents  as  high  as  5,000,000, 
but  these  figures  are  probably  too  high. 

Tenrikyo  is  a  missionary  religion,  having  very 
earnest  representatives  in  almost  every  dis- 
trict in  Japan.  These  men  rely  almost  ex- 
clusively upon  preaching  for  the  propagation  of 
their  doctrines,  and  their  efforts  are  generally 
successful. 

Space  permits  us  to  say  only  a  few  words  in 
regard  to  the  origin  of  this  religion.  Its  founder 
was  a  peasant  woman  named  Nakayama  Miiki, 
popularly  called  Omiiki,  who  was  born  of  a  very 
poor  family  in  the  province  of  Yamato  in  1798. 
There  was  nothing  remarkable  about  her  life  until 
her  fortieth  year,  when  she  fell  into  a  trance. 
While  in  this  state  one  of  the  old  Shinto  deities, 
Kuni-Toko-Tachi  No  Mikoto,  appeared  to  her, 
and,  after  causing  her  much  distress,  left  her  for 
a  short  time  undisturbed.  After  this  brief  inter- 
val of  quiet  she  again  fell  into  a  trance,  and  was 
visited  by  a  large  number  of  gods,  some  of  them 
the  greatest  of  the  Shinto  pantheon.  These  gods 
revealed  to  her  the  substance  of  her  teaching, 
representing  it  as  the  only  true  doctrine  and 
the  one  which  would  ultimately  triumph  over  all 
others.  They  also  informed  her  that  she  was  the 
divinely  appointed  instrument  through  whom  this 
revelation  was  to  be  given  to  the  world.     From 


RELIGIONS   OF  JAPAN  139 

this  time  forward  Omiiki  devoted  herself  to  the 
propagation  of  this  revelation. 

Not  wishing  to  break  entirely  with  the  old  re- 
ligions, she  represented  her  revelation  as  having 
been  received  from  the  Shinto  gods,  and  gave  a 
place  in  her  teaching  to  some  prominent  Buddhist 
elements.  By  this  means  she  won  popular  favor 
and  gained  an  earnest  hearing. 

The  term  "  Tenrikyo  "  signifies  the  "  Doctrine 
of  the  Heavenly  Reason."  While  many  of  its 
teachings  differ  but  little  from  current  Shinto  and 
Buddhistic  ideas,  its  more  prominent  tenets  are 
radically  different. 

In  the  first  place,  Tenrikyo  tends  much  toward 
monotheism.  Omiiki  herself  accepted  polytheism, 
but  taught  that  man's  real  allegiance  is  due  to  the 
sun  and  the  moon.  These  she  regarded  as  the 
real  gods ;  but  as  they  always  work  together,  and 
as  the  world  and  all  things  therein  are  the  product 
of  their  joint  working,  they  are  practically  one. 
Since  her  death  the  teaching  has  become  more 
and  more  monotheistic  in  tendency,  and  some  of 
its  preachers  teach  explicit  monotheism. 

Omiiki  taught  a  new  relation  between  the  gods 
and  men — a  relation  of  parents  to  children.  The 
gods  watch  over  and  love  their  children  just  as 
earthly  parents  do.  The  emperor  is  the  elder 
brother  of  the  people,  who  rules  as  the  represen- 
tative of  the  divine  parents. 


140  THE  GIST  OF  JAPAN 

Faith- healing  formed  a  prominent  part  in  the 
original  teaching  of  Tenrikyo.  It  asserted  that 
neither  physicians  nor  medicine  was  needed,  but 
that  cures  are  to  be  effected  through  faith  alone. 
Marvelous  stories  are  told  of  the  wonderful  cures 
it  has  accomplished,  many  of  which  seem  well 
authenticated.  But  while  there  seems  no  good 
reason  for  doubting  the  genuineness  of  some  of 
these  cures,  the  power  of  mind  over  mind,  and 
the  influence  of  personal  magnetism  in  certain 
kinds  of  nervous  disorders,  are  so  well  known  that 
they  can  be  easily  explained  without  any  reference 
to  the  supernatural.  The  faith-cure  feature  of 
this  religion  is  now  falling  into  disuse. 

Tenrikyo  makes  very  little  of  the  future  state, 
although  Omiiki  assumed  its  reality.  In  one 
passage  she  refers  to  the  soul  as  an  emanation 
from  the  gods,  and  says  that  after  death  it  will 
go  back  to  them.  She  teaches  that  the  cause  of 
suffering,  disease,  and  sin  is  found  in  the  impurity 
of  the  human  heart,  and  that  the  heart  must  be 
cleansed  before  believers  can  receive  the  divine 
favor.  She  insists  over  and  over  again  that  no 
prayers  nor  religious  services  are  of  any  avail  so 
long  as  the  heart  is  impure. 

The  aim  of  Omiiki  and  her  followers  seems 
to  be  a  worthy  one.  The  movement  is  highly 
ethical,  and  there  is  little  doubt  but  that  the  ad- 
herents of  the  Tenrikyo  are  superior  in  morals  to 


RELIGIONS  OF  JAPAN  141 

the  rest  of  their  class.  Some  features  of  this  new 
religion  are,  however,  looked  upon  with  suspicion, 
and  it  is  being  closely  watched  by  the  government. 
Charges  of  gross  immorality  have  been  preferred 
against  it,  especially  in  reference  to  the  midnight 
dances,  in  which  both  sexes  are  said  to  participate 
indiscriminately ;  but  these  charges  are  made  by 
its  enemies  and  have  never  been  proved. 

In  many  respects  Tenrikyo  materially  differs 
from  the  other  religions  of  Japan.  Its  adherents 
assemble  at  stated  times  for  worship  and  instruc- 
tion, while  the  Buddhists  assemble  in  the  temples 
for  worship  and  preaching  only  three  or  four  times 
a  year,  and  the  Shintoists  seldom,  if  ever,  as- 
semble. The  worship  of  Tenrikyo,  for  the  most 
part,  consists  of  praise  and  thanksgiving  by  music 
and  dancing ;  but  prayer  is  also  practised. 

Another  distinguishing  characteristic  of  Ten- 
rikyo is  that  it  is  exclusive.  The  other  religions 
of  Japan  are  very  tolerant  of  one  another;  one 
may  believe  them  all.  But  Tenrikyo  will  not 
tolerate  either  Buddhism  or  Shinto.  Its  adherents 
must  give  their  allegiance  to  it  alone. 

It  is  interesting  to  conjecture  as  to  the  influence 
Christianity  has  had  upon  Tenrikyo.  It  does  not 
seem  probable  that  Omiiki  was  at  all  influenced 
by  it,  unless  the  traditions  of  the  Catholic  Chris- 
tianity of  some  two  or  three  hundred  years  pre- 
vious reached  her  in  some  way.   But  the  expansion 


142  THE  GIST  OF  JAPAN 

and  development  of  the  system  by  its  later 
teachers  have  been  very  much  affected  by  Chris- 
tianity. Some  of  its  present  preachers,  in  con- 
structing their  sermons,  borrow  largely  from 
Christian  sources.  In  the  minds  of  the  common 
people  Tenrikyo  is  generally  associated  with 
Christianity. 

There  are  several  other  small  religious  sects  in 
Japan,  such  as  the  Remmon  Kyokwai,  Kurozumi 
Kyokwai,  etc.,  but  they  are  not  of  sufficient  im- 
portance to  command  notice  here. 

Any  statement  of  the  religions  of  contemporary 
Japan  would  be  incomplete  without  notice  of 
Christianity,  but  that  will  be  reserved  for  another 
portion  of  this  book. 

The  three  'great  religions,  Shinto,  Buddhism, 
and  Confucianism,  are  completely  woven  into 
the  warp  and  woof  of  Japanese  society.  As 
Christianity  has  shaped  the  political,  social,  and 
family  life  of  the  West,  so  these  ancient  faiths 
have  that  of  the  East.  The  laws,  the  morality, 
the  manners  and  customs  of  these  peoples  all 
have  been  determined  by  their  religions.  And 
to-day  the  masses  of  the  people  look  to  them  for 
principles  to  guide  their  present  life,  and  for  their 
future  spiritual  welfare,  with  just  as  much  confi- 
dence and  trust  as  my  readers  look  to  Christianity. 
The  missionary,  in  his  work,  must  encounter  and 


RELIGIONS  OF  JAPAN  143 

vanquish  all  of  these  religions,  which  is  no  light 
task.  They  all  have  elements  of  superstition,  and 
their  origin  and  supernatural  teachings  will  not 
bear  the  search-light  of  the  growing  spirit  of 
criticism  and  investigation.  Each  one  of  them  is 
even  now  modifying  gradually  its  doctrines  in 
some  features,  so  as  to  bring  them  into  harmony 
with  true  learning  and  science ;  and  as  the  nation 
progresses  intellectually  the  hold  of  these  ancient 
faiths  upon  the  common  mind  will  become  more 
and  more  precarious.  We  expect  to  see  them 
gradually  retreating,  though  stubbornly  resisting 
every  inch  of  ground,  until  they  shall  finally  leave 
the  field  to  their  younger  and  more  vigorous  an- 
tagonists, Christianity  and  civilization. 


VIII 

FIRST   INTRODUCTION    OF   CHRISTIANITY 

One  of  the  most  interesting  chapters  of  Japa- 
nese history  is  that  relating  to  the  introduction 
and  growth  of  CathoHc  Christianity  in  the  six- 
teenth century.  This  story  has  been  eloquently 
told  in  nearly  all  European  languages,  and  is 
familiar  to  the  reading  public.  The  terrible  per- 
secutions then  enacted  are  vividly  represented  in 
paintings  and  other  works  of  art  on  exhibition  in 
art  galleries  of  Europe  and  America.  This  chapter 
is  not  written  with  the  hope  of  saying  anything 
new  upon  the  subject,  but  because  a  story  of 
mission  work  in  Japan  would  be  incomplete  with- 
out it ;  and  it  may  be  that  some  for  the  first  time 
will  here  read  this  story. 

In  order  rightly  to  appreciate  the  introduction 

and  spread  of  Christianity  in  Japan,  it  is  necessary 

that  we  take  a  bird's-eye  view  of  the  internal 

condition  of  the  country  about  the  middle  of  the 

144 


FIRST  INTRODUCTION  OF  CHRISTIANITY   145 

sixteenth  century.  The  Japanese  were  not  then, 
as  now,  a  homogeneous  people  with  a  strong 
central  government.  The  emperor,  although  the 
nominal  ruler,  was  in  reality  the  creature  of  the 
shogun,  who  was  the  real  ruler.  His  title  to  the 
shogunate  was  frequently  disputed,  however,  and 
rival  claimants  waged  fierce  war  upon  him.  The 
whole  of  Japan  was  divided  into  warring  factions 
that  were  hardly  ever  at  peace  with  one  another. 
The  feudal  lords  of  the  various  provinces  were 
only  bound  to  the  central  government  by  the 
weakest  ties,  and  were  continually  in  a  state  of 
rebellion.  Many  of  these  daimios  were  great 
and  powerful,  able  to  wage  war  with  the  shogun 
himself.  Jealousy  and  rivalry  between  the  prov- 
inces kept  up  constant  quarrels  and  divisions. 
Bad  government,  internal  wars,  the  disputes  and 
quarrels  of  different  clans,  and  the  ambitions  and 
jealousies  of  their  rulers  had  destroyed  the  re- 
sources of  the  country  and  had  devastated  her 
rich  and  beautiful  cities.  Even  the  fine  old 
capital  of  Kyoto  is  represented  as  at  that  time 
in  a  state  of  dilapidation  and  ruin,  its  streets 
filled  with  unburied  corpses  and  all  kinds  of  debris 
and  filth.  Kamakura,  the  seat  of  the  shogun's 
government,  once  boasting  1,000,000  inhabitants, 
was  in  ashes. 

In  those  dark  times  there  was  little  in  the  prev- 
alent religions  to  cheer  and  uplift  discouraged 


146  THE  GIST  OF  JAPAN 

men.  Shinto  was  so  completely  overshadowed 
by  Buddhism  that  it  was  little  more  than  a  myth. 
Buddhism  had  become  a  political  system,  and 
paid  little  attention  to  purely  religious  matters. 
The  priests  had  degenerated  into  an  army  of 
mercenaries,  living  in  luxury  and  dissoluteness. 
The  common  people  were  in  a  continual  state  of 
excitement  and  ferment. 

Into  this  disordered,  chaotic  society  Catholic 
Christianity  was  first  introduced.  The  conditions 
were  favorable  to  its  reception. 

St.  Francis  Xavier,  one  of  the  most  devoted, 
earnest,  and  successful  missionaries  ever  sent  out 
by  the  Roman  Church,  has  the  honor  of  having 
been  the  first  missionary  to  Japan.  He  was  led 
to  go  there  in  the  following  manner :  A  refugee 
from  Japan,  named  Anjiro,  had  wandered  to 
Malacca,  and  there  he  met  Xavier,  who  was  at 
that  time  engaged  in  preaching  the  gospel  in 
India  and  the  Sunda  Islands.  Through  Xavier's 
influence  Anjiro  was  converted  to  Christianity. 
The  stories  which  he  told  of  his  own  people*  fired 
the  great  evangelist  with  the  desire  to  preach  the 
gospel  to  the  Japanese.  A  few  years  prior  to 
this  some  Portuguese  traders  had  made  their  way 
to  Japan,  had  been  warmly  received,  and  had 
begun  a  lucrative  trade.  Some  of  the  daimios 
expressed  to  them  a  desire  to  have  the  Christian 
religion  taught  to  their  people;  and  Xavier  no 


FIRST  INTRODUCTION  OF  CHRISTIANITY  147 

sooner  heard  of  this  than  he  set  out  for  Japan, 
accompanied  by  the  native  convert  Anjiro. 

They  landed  at  Kagoshima,  a  large  city  on  the 
coast  of  the  southern  island  of  Kyushu,  August 
I5»  1549-  The  prince  of  Satsuma  gave  Xavier  a 
hearty  welcome,  but  afterward  became  jealous 
because  one  of  the  rival  clans  had  been  furnished 
with  firearms  by  the  Portuguese  merchants,  so 
that  Xavier  was  compelled  to  remove  to  Hirado. 
From  there  he  went  to  Nagato,  thence  to  Bungo, 
where  he  again  met  a  warm  reception.  Although 
so  great  a  missionary,  and  having  labored  in 
so  many  countries,  Xavier  is  said  never  to  hiave 
mastered  completely  a  single  foreign  tongue.  He 
studied  the  rudiments  of  Japanese,  but,  finding 
that  way  much  too  slow,  began  preaching  through 
an  interpreter,  with  marked  success  and  power. 
Anjiro  had  translated  the  Gospel  of  Matthew, 
writing  it  in  Roman  letters,  and  Xavier  is  said  to 
have  read  this  to  the  people  with  wonderful 
effect.  He  stayed  only  two  and  a  half  years  in 
Japan ;  yet  in  that  short  time  he  organized  several 
congregations  in  the  neighborhood  of  Yamaguchi 
and  Hirado,  and  visited  and  preached  in  the  old 
capital  Kyoto.  He  then  left  the  work  in  the 
hands  of  other  missionaries,  while  he  undertook 
the  spiritual  conquest  of  China.  This  ancient 
empire,  with  her  hard,  conservative  civilization, 
impervious  to  foreign  influence,  lay  like  a  burden 


148  THE  GIST  OF  JAPAN 

on  his  heart.  Contemplating  her  learning,  her 
pride,  and  her  exclusiveness,  he  uttered  the  de- 
spairing cry,  '*  O  mountain,  mountain,  when  wilt 
thou  open  to  my  Lord?"  He  died  December 
2,  155 1,  on  an  island  in  the  Canton  River. 

The  inspiring  example  of  Xavier  attracted 
scores  of  missionaries  to  Japan,  and  also  incited 
the  native  converts  to  constitute  themselves  mis- 
sionaries to  their  kinsmen  and  friends ;  and  their 
labors  bore  much  fruit.  In  a  very  short  time,  in 
the  region  of  Kyoto  alone,  there  were  seven 
strong  churches ;  and  the  island  of  Amakusa,  the 
greater  part  of  the  Goto  Islands,  and  the  daimi- 
ates  of  Omura  and  Yamaguchi  had  become  Chris- 
tian. In  1 58 1  the  churches  had  grown  to  two 
hundred,  and  the  number  of  Christians  to  150,000. 
The  converts  were  drawn  from  all  classes  of  the 
people ;  Buddhist  priests,  scholars,  and  noblemen 
embraced  the  new  faith  with  as  much  readiness 
as  did  the  lower  classes.  Two  daimios  had  ac- 
cepted it,  and  were  doing  all  in  their  power  to 
aid  the  missionaries  in  their  provinces.  At  this 
period  the  missionaries  and  Christians  found  a 
powerful  supporter  in  Nobunaga,  the  minister  of 
the  mikado.  This  man  openly  welcomed  the 
foreign  priests,  and  gave  them  suitable  grounds 
on  which  to  build  their  churches,  schools,  and 
dwellings ;  and  under  his  patronage  the  new  re- 


FIRST  INTRODUCTION  OF  CHRISTIANITY  149 

ligion  grew  apace.  Catholic  Christianity  took  its 
deepest  root  in  the  southern  provinces,  flourishing 
especially  in  Bungo,  Omura,  and  Arima;  but 
there  were  churches  as  far  north  as  Yedo,  and 
evangelists  had  carried  the  tidings  of  Christ  and 
the  '*  Mother  of  God "  even  to  the  northern 
boundaries  of  the  empire.  This  was  the  high  tide 
of  Japanese  Catholicism. 

The  native  Christians  were  so  earnest  and  loyal 
to  the  church  that,  in  1583,  they  sent  an  embassy 
of  four  young  noblemen  to  Rome  to  pay  their 
respects  to  the  pope  and  to  declare  themselves 
his  spiritual  vassals.  They  were  suspected  by 
some  of  their  countrymen  of  desiring  to  become 
his  vassals  in  another  sense  as  well.  This  embassy 
was  received  with  the  greatest  honors  by  the 
pope,  as  well  as  by  the  European  princes,  and 
was  sent  away  heavily  laden  with  presents.  After 
an  absence  of  eight  years  it  returned  to  Nagasaki, 
accompanied  by  seventeen  more  Jesuit  fathers. 
Up  to  this  time  all  of  the  priests  laboring  in 
Japan  were  members  of  this  order.  From  time 
to  time  other  embassies  were  despatched  from 
Japan  to  Rome,  one  of  which  was  sent  many 
years  after  the  persecutions  had  begun.  Catholic 
histories  put  the  number  of  native  Christians  at 
this  time  at  about  600,000,  but  native  authorities 
put  it  much  higher. 


150  THE  GIST  OF  JAPAN 


Persecutions 

Such  was  the  happy  state  of  Christianity  in 
this  empire  as  the  sixteenth  century  was  drawing 
to  a  close.  But,  thick  and  fast,  clouds  were 
gathering  over  the  horizon,  and  suddenly  and 
furiously  the  storm  broke.  The  loss  of  their  pro- 
tector, Nobunaga,  was  the  beginning  of  the  mis- 
fortunes of  the  Christians.  This  great  man  was 
slain  by  an  assassin,  Akechi  by  name,  who  at- 
tempted to  take  the  reins  of  government  into  his 
own  hands.  Hideyoshi,  one  of  the  greatest  men 
Japan  ever  produced,  now  came  upon  the  stage. 
He  was  the  loyal  general  of  the  mikado,  and,  by 
the  help  of  the  Christian  general  Takayama,  he 
overthrew  the  usurper  Akechi,  and  became  the 
molder  of  the  destinies  of  the  empire.  He  was 
the  unifier  of  Japan. 

Hideyoshi  was  at  first  tolerant  of  Christianity ; 
but  his  suspicions  were  by  and  by  aroused,  and 
he  became  a  cruel  and  relentless  persecutor. 
According  to  Dr.  Griffis,  his  umbrage  arose  partly 
because  a  Portuguese  captain  would  not  please 
him  by  risking  his  ship  in  coming  out  of  deep 
water  and  nearer  land,  and  partly  because  some 
Christian  maidens  of  Arima  scorned  his  degrading 
proposals.  The  quarrels  of  the  Christians  them- 
selves also  helped  to  bring  on  the  persecutions. 


FIRST  INTRODUCTION  OF  CHRISTIANITY  151 

Franciscan  and  Dominican  missionaries  from 
Spain  had  recently  landed  in  Japan,  and  they 
were  continually  at  strife  with  the  Portuguese 
Jesuits.  The  jealousy  and  indiscretion  of  these 
unfriendly  religious  orders,  and  the  slanders  cir- 
culated by  the  Buddhists,  stirred  up  the  popular 
fury,  and  a  persecution  of  fire  and  blood  broke 
out.  Hideyoshi  issued  an  edict  commanding  the 
Jesuits  to  leave  the  country  in  twenty  days;  but 
this  edict  was  winked  at,  and  the  persecutions 
were  carried  on  only  locally  and  spasmodically. 
The  converts  increased  faster  during  these  perse- 
cutions than  before,  about  10,000  being  added 
each  year. 

In  open  violation  of  the  edict,  four  Franciscan 
priests  came  to  Kyoto  in  1593  with  a  Spanish 
envoy.  They  were  allowed  to  build  houses  and 
reside  there  on  the  express  condition  that  they 
were  not  to  preach  or  teach,  either  publicly  or 
privately.  Immediately  violating  their  pledge, 
they  began  preaching  openly  in  the  streets,  wear- 
ing the  vestments  of  their  order.  They  excited 
a  great  deal  of  discord  among  the  Jesuit  congre- 
gations and  used  most  violent  language.  Hide- 
yoshi was  angered  at  this, — as  he  had  good  reason 
to  be, — and  caused  nine  preachers  to  be  seized 
while  they  were  building  chapels  in  Osaka  and 
Kyoto,  and  condemned  to  death.  These,  together 
with  three  Portuguese  Jesuits,  six  Spanish  Fran- 


152  THE  GIST  OF  JAPAN 

ciscans,  and  seventeen  native  Christians,  were 
crucified  on  bamboo  crosses  in  Nagasaki,  Febru- 
ary 5,  1597.  They  were  put  to  death,  not  as 
Christians,  but  as  law-breakers  and  poHtical  con- 
spirators. 

Hideyoshi  was  further  confirmed  in  his  opinion 
that  these  foreign  priests  had  political  designs  by 
the  remark  of  a  Spanish  sea-captain  who  showed 
him  a  map  of  the  world,  on  which  the  vast  domin- 
ions of  the  King  of  Spain  were  clearly  marked, 
and  who,  in  reply  to  the  question  as  to  how  his 
master  came  by  such  wide  territories,  foolishly 
replied  that  he  first  sent  priests  to  win  over  the 
people,  then  soldiers  to  co5perate  with  the  native 
converts,  and  the  conquest  was  easy.  Hideyoshi's 
fears  were  not  entirely  ungrounded.  The  truth 
is  that  Catholic  Christianity  has  always  been,  and 
was  especially  at  that  time,  so  intimately  con- 
nected with  the  state  that  her  emissaries  could 
not  keep  from  entangling  themselves  in  politics. 

Hideyoshi  died  in  1597,  and  with  the  death  of 
their  persecutor  the  missionaries  again  took  heart 
and  began  their  work  anew.  The  political  suc- 
cessor of  Hideyoshi  was  lyeyasu — a  man  even 
greater,  perhaps,  than  his  predecessor.  He  was 
not  permitted  to  assume  direction  of  affairs  with- 
out a  fierce  and  bloody  struggle.  Around  the 
capital  200,000  soldiers  were  gathered  under 
ambitious  rival  leaders.     Soon  the  camps  were 


FIRST  INTRODUCTION  OF  CHRISTIANITY  153 

divided  into  two  factions,  the  northern  soldiers 
under  lyeyasu,  and  the  southern  soldiers  under 
their  own  daimios.  Most  of  the  Christians  were 
naturally  allied  with  the  latter  party.  Believing 
lyeyasu  to  be  a  usurper,  the  Christian  generals 
arrayed  themselves  against  him  and  went  forth 
to  meet  him  in  the  open  field.  On  the  field  of 
Sekigahara  a  bloody  battle  was  fought,  and 
10,000  men  lost  their  lives.  The  Christians  were 
beaten,  and  were  dealt  with  after  the  custom  of 
the  time — their  heads  were  stricken  off.  lyeyasu, 
finding  himself  in  undisputed  possession  of  the 
reins  of  government,  began  at  once  the  comple- 
tion of  the  work  of  Hideyoshi,  i.e.,  the  creation 
of  a  strong  central  government  and  the  subju- 
gation of  the  several  daimios.  Henceforth  the 
Christians  had  to  deal  with  this  central  govern- 
ment instead  of  the  petty  local  ones. 

Systematic  persecutions  were  now  begun  in  the 
different  provinces,  culminating  in  the  year  1606, 
when  lyeyasu  issued  his  famous  edict  prohibiting 
Christianity.  At  this  time  there  were  more  than 
1,000,000  Christians  in  Japan.  An  outward  show 
of  obedience  warded  off  active  persecution  for 
a  few  years,  when  the  Franciscan  friars  again 
aroused  the  wrath  of  the  government  by  openly 
violating  the  laws  and  exhorting  their  converts 
to  do  likewise.  In  161 1  lyeyasu  is  reported  to 
have  discovered  documentary   evidence  of  the 


154  THE  GIST  OF  JAPAN 

existence  of  a  plot  on  the  part  of  the  native 
Christians  and  the  foreign  emissaries  to  overthrow 
the  government  and  reduce  Japan  to  the  position 
of  a  subject  state.  Taking  advantage  of  the  op- 
portunity thus  afforded,  he  determined  to  utterly 
extirpate  Christianity  from  his  dominions.  Jan- 
uary 27,  1 614,  he  issued  the  famous  edict  in 
which  he  branded  the  Jesuit  missionaries  as  triple 
enemies — as  enemies  of  the  gods,  of  Japan,  and 
of  the  buddhas.  Desiring  to  avoid  so  much 
bloodshed,  if  possible,  he  tried  the  plan  of  trans- 
portation. Three  hundred  persons — Franciscans, 
Jesuits,  Dominicans,  Augustinians,  and  natives 
— were  shipped  from  Nagasaki  to  Macao.  But 
many  priests  concealed  themselves  and  were 
overlooked.  The  native  Christians  refused  to 
renounce  their  faith.  It  was  evident  that  the 
end  was  not  yet.  The  Christians  were  sympa- 
thizers with  Hideyori,  who  had  been  a  rival 
claimant  with  lyeyasu  for  the  shogunate,  and 
whose  castle  in  Osaka  was  the  greatest  strong- 
hold in  the  empire.  In  this  castle  Hideyori  gave 
shelter  to  some  Christians,  and  lyeyasu  called 
out  a  great  army  and  laid  siege  to  it.  The  war 
which  followed  was  very  brief,  but,  if  the  report 
of  the  Jesuits  is  to  be  relied  upon,  100,000  men 
perished.  The  castle  finally  fell,  and  with  it 
the  cause  of  the  Christians.  Hidetada,  the  next 
shogun,  now  pronounced  sentence  of  death  upon 


FIRST  INTRODUCTION  OF  CHRISTIANITY  155 

every  foreigner,  whether  priest  or  catechist,  found 
in  the  country.  All  native  converts  who  refused 
to  renounce  their  faith  were  likewise  sentenced  to 
death.  The  story  of  the  persecutions  that  fol- 
lowed is  too  horrible  to  be  described.  Fire  and 
sword  were  freely  used  to  extirpate  Christianity. 
Converts  were  wrapped  in  straw  sacks,  piled  in 
heaps  of  living  fuel,  and  then  set  on  fire.  Many 
were  burned  with  fires  made  from  the  crosses 
before  which  they  were  accustomed  to  bow. 
Some  were  buried  alive.  All  the  tortures  that 
barbaric  cruelty  could  invent  were  freely  used  to 
rid  the  land  of  them.  The  calmness  and  fortitude 
with  which  they  bore  their  lot,  gladly  dying  for 
their  faith,  command  our  warmest  admiration. 
The  power  of  our  religion  to  uphold  and  sustain 
even  in  the  midst  of  torture  was  never  more 
strikingly  illustrated,  and  the  ancient  Roman 
world  produced  no  more  willing  martyrs  than  did 
Japan  at  this  time. 

At  last  even  the  patient,  uncomplaining  Japa- 
nese Christians  could  stand  it  no  longer.  Perse- 
cuted until  desperate,  those  who  remained  finally 
arose  in  rebellion,  seized  and  fortified  the  old 
castle  of  Shimabara,  and  resolved  to  die  rather 
than  submit.  The  rebelling  party  probably 
numbered  about  30,000,  and  there  was  not  one 
foreigner  among  them.  A  veteran  army,  led  by 
skilled  commanders,  was  sent  against  the  rebels, 


156  THE  GIST  OF  JAPAN 

and  after  a  stubborn  resistance  of  four  months 
the  castle  was  taken.  Men,  women,  and  children 
— all  were  slaughtered.  There  is  an  old  story  to 
the  effect  that  many  of  them  were  thrown  from 
the  rock  of  Pappenburg  into  the  sea ;  but  it  lacks 
confirmation  and  doubtless  is  only  a  myth.  It 
has  also  been  charged  against  the  Protestant 
Hollanders  then  resident  in  Nagasaki  that  they 
assisted  in  the  overthrow  of  the  Shimabara  castle 
and  the  destruction  of  the  Catholics  with  their 
heavy  guns,  but  this  probably  is  untrue. 

There  was  now  left  no  power  to  resist,  and 
the  sword,  fire,  and  banishment  swept  away  every 
trace  of  Christianity.  The  extermination  ap- 
peared so  complete  that  non- Christian  writers 
have  pointed  to  Japan  as  a  land  in  which  Chris- 
tianity had  been  entirely  conquered  by  the  sword, 
thus  proving  that  it  could  be  extirpated.  But 
the  extirpation  was  not  so  thorough  as  at  first 
appeared.  Christian  converts  remained,  and  as- 
sembled regularly  for  worship;  but  the  utmost 
secrecy  was  observed,  for  fear  of  the  authorities. 
When  the  country  was  reopened  in  1859,  the 
Catholic  fathers  found  remaining  in  and  around 
Nagasaki  whole  villages  of  Christians,  holding 
their  faith  in  secret,  it  is  true,  but  still  holding  it. 
During  the  two  hundred  years  in  which  they  had 
been  left  alone  the  faith  had  become  corrupt,  but 
there  were  still  thousands  of  people  who,  amid 


FIRST  INTRODUCTION  OF  CHRISTIANITY  157 

much  ignorance,  worshiped  the  true  God  and 
refused  to  bow  at  pagan  shrines.  Christianity 
was  not  entirely  crushed,  neither  can  be,  by  the 
secular  arm. 

After  the  government  had,  as  it  fondly  sup- 
posed, entirely  suppressed  the  hated  foreign  reli- 
gion, in  order  to  prevent  its  return  it  determined 
upon  the  most  rigid  system  of  exclusiveness 
ever  practised  by  any  nation.  The  means  of 
communication  with  the  outer  world  were  all 
cut  off;  all  ships  above  a  certain  size  were  de- 
stroyed, and  the  building  of  others  large  enough 
to  visit  foreign  lands  rigidly  prohibited ;  Japanese 
were  forbidden  to  travel  abroad  on  pain  of  death ; 
native  shipwrecked  sailors  who  had  been  driven 
to  other  lands  were  not  permitted  to  return  to 
their  own  country,  lest  they  should  carry  the 
dreaded  religion  back  with  them ;  and  all  for- 
eigners found  on  Japanese  territory  were  exe- 
cuted. Over  all  the  empire  the  most  rigid 
prohibitions  of  Christianity  were  posted.  The 
high-sounding  text  of  one  of  them  was  as  follows : 
"  So  long  as  the  sun  shall  continue  to  warm  the 
earth,  let  no  Christian  be  so  bold  as  to  come  to 
Japan ;  and  let  all  know  that  the  King  of  Spain 
himself,  or  the  Christians'  god,  or  the  great  God 
of  all,  if  He  dare  violate  this  command,  shall  pay 
for  it  with  His  head."  These  prohibitions  could 
still  be  seen  along  the  highways  as  late  as  1872. 


158  THE  GIST  OF  JAPAN 

During  this  period  of  exclusion  the  only  means 
of  communication  with  the  outside  worid  was 
through  the  Dutch,  a  small  colony  of  whom  were 
permitted  to  reside  in  Nagasaki  as  a  sort  of  safety- 
valve  and  a  means  of  communication  with  the 
outside  world  when  such  communication  became 
absolutely  necessary.  They  enjoyed  the  confi- 
dence of  Japan  more  than  any  other  nation. 
These  Hollanders  were  compelled  to  live  on  the 
narrow  little  island  of  Desima,  in  Nagasaki  harbor, 
always  under  strict  surveillance.  Ships  from 
Holland  were  permitted  to  visit  them  occasionally, 
and  they  carried  on  a  very  lucrative  trade  be- 
tween the  two  countries. 

The  mistake  of  Catholic  Christianity  in  Japan 
during  the  century  the  history  of  which  we  have 
been  reciting  was  its  meddling  in  politics  and 
getting  itself  entangled  in  the  internal  affairs  of 
the  country.  If  it  had  avoided  politics  and  been 
at  peace  and  harmony  with  itself,  it  might  have 
enjoyed  continued  prosperity,  and  Japan  to-day 
might  have  been  one  of  the  brightest  stars  in  the 
pope's  crown. 

While  this  was,  as  we  firmly  believe,  a  very 
corrupt  form  of  Christianity,  we  must  remember 
that  it  was  immeasurably  better  than  any  religion 
Japan  had  yet  known.  Although  it  taught 
Mariolatry,  salvation  in  part  by  works,  penance, 
and  many  other  errors,  it  also  taught  that  there 


FIRST  INTRODUCTION  OF  CHRISTIANITY  159 

is  but  one  God,  and  that  His  Son  died  for  men. 
It  very  much  improved  the  morals  of  its  adher- 
ents, and  purified  and  exalted  their  lives. 

At  the  present  day  very  little  remains  of  this 
century  of  Christianity  besides  the  few  scattered 
and  corrupt  congregations  found  by  the  Jesuits 
on  their  return,  the  introduction  of  firearms  and 
a  few  rude  tools,  and  the  infusion  of  a  handful  of 
foreign  words  into  the  language.  The  most  im- 
portant effect  of  this  period  is  an  inborn  and  in- 
veterate prejudice  against  and  mistrust  of  Chris- 
tianity on  the  part  of  the  people,  which  to-day 
hinders  much  our  work  of  evangelization. 


IX 

MODERN   ROMAN  AND   GREEK  MISSIONS 
Roman  Church 

The  Roman  Church  was  not  discouraged  by 
the  fierce  persecutions  she  was  called  upon  to 
endure  during  the  seventeenth  century.  Nothing 
daunted,  she  continued  to  send  missionaries  at 
intervals  during  the  eighteenth  century ;  but  they 
were  thrown  into  prison  or  executed  as  soon  as 
they  landed.  In  order  to  be  in  readiness  for  the 
opening  of  the  country,  which  could  not  be  much 
longer  delayed,  the  pope,  in  1846,  nominated  a 
bishop  and  several  missionaries  to  Japan.  These 
men  took  up  their  station  in  the  neighboring 
Liukiu  Islands  and  patiently  awaited  their  op- 
portunity. As  soon  as  the  treaties  with  foreign 
nations  were  made,  and  the  country  was  opened, 
they  at  once  entered  Japan,  and  resumed  the  work 
so  rudely  interrupted  two  hundred  years  before. 
160 


MODERN  ROMAN  AND  GREEK  MISSIONS    161 

A  few  years  later  these  priests  had  the  joy  of 
discovering  in  the  neighborhood  of  Nagasaki  sev- 
eral Christian  communities  that  had  survived  the 
bloody  persecutions  and  had  perpetuated  their 
faith  for  more  than  two  centuries,  in  spite  of  the 
vigilance  of  the  authorities  and  the  rigid  prohibi- 
tions of  Christianity.  Left  for  so  long  without 
direction  and  guidance,  bound  for  the  sake  of 
their  lives  to  strictest  secrecy,  and,  above  all,  not 
having  the  Bible  to  enlighten  them,  the  faith  of 
these  communities  had  become  very  corrupt.  But 
they  still  retained  a  certain  knowledge  of  God,  of 
Jesus  Christ,  and  of  the  Virgin  Mary.  The  rite 
of  baptism  and  some  prayers  also  survived. 

Of  the  existence  of  these  Christian  commu- 
nities, and  the  perpetuation  of  their  faith  in  se- 
crecy for  more  than  two  hundred  years,  there  is 
not  the  slightest  room  for  doubt.  The  persecut- 
ing spirit,  which  had  also  survived,  found  large 
numbers  of  them  in  1867,  and  more  than  4000 
who  refused  to  renounce  their  faith  were  banished. 
After  six  years  of  exile  they  were  permitted  to 
return  to  their  homes. 

The  mistake  of  the  Romanists  here,  as  else- 
where, was  in  not  translating  the  Bible  into  the 
vernacular.  Xavier  and  his  successors  did  not 
give  the  Word  of  God  to  the  churches,  and  hence 
when  the  priests  all  were  banished  the  people 
were  left  without  any  light  to  guide  them.     Had 


162  THE  GIST  OF  JAPAN 

they  possessed  a  Japanese  Bible,  the  reopening 
of  the  country  would  have  shown  us,  instead  of 
a  few  corrupt  Christian  communities,  a  vigorous, 
aggressive  native  church,  only  made  stronger  by 
persecution.  Such  was  the  case  in  Madagascar, 
and  such  probably  it  would  have  been  in  Japan 
had  the  people  been  given  the  Word  of  God. 

The  relative  importance  of  the  Bible  to  the 
Romanist  and  the  Protestant  is  well  shown  in 
this  matter  of  Bible  translation.  One  of  the  first 
efforts  of  the  Protestant  Churches  in  Japan  was  a 
translation  of  the  Bible,  and  an  excellent  version 
was  prepared  and  published  more  than  ten  years 
ago.  The  Roman  Church,  with  more  than  a 
century  of  unprecedented  prosperity  in  former 
times,  and  with  the  same  advantages  enjoyed  by 
the  Protestants  in  recent  years,  has  not  yet  pub- 
lished its  Bible  in  Japanese.  Some  priests  and 
native  scholars  are  now  engaged  on  a  translation 
of  the  Vulgate,  which  will  doubtless  be  published 
soon. 

Ever  since  the  opening  of  the  country  the 
Church  of  Rome  has  been  very  earnest  and  zeal- 
ous in  her  efforts  to  evangelize  this  land.  She 
has  used  a  great  many  men,  who  have  labored 
hard  and  faithfully,  and  has  expended  large  sums 
of  money.  Her  success  has  not  been  great,  be- 
cause she  has  had  to  contend  against  fearful  odds. 
The  hindrances  that  have  made  the  progress  of 


MODERN  ROMAN  AND  GREEK  MISSIONS    163 

Protestant  missions  in  this  land  very  slow  have 
had  to  be  overcome  also  by  Catholicism,  besides 
some  other  strong  militating  influences.  I  will 
mention  two  of  the  most  important  of  these  hin- 
drances peculiar  to  Catholicism. 

1.  The  genius  of  the  Catholic  Church  is  not 
adapted  to  Japan.  The  priority  of  the  spiritual 
over  the  temporal  ruler,  the  exaltation  of  church 
over  state,  the  allegiance  required  to  a  foreign 
pope,  the  unqualified  obedience  to  foreign  ecclesi- 
astical authority,  and  numerous  other  things,  come 
into  conflict  with  the  strong  national  feeling  now 
animating  the  Japanese,  and  seem  to  them  to  con- 
flict with  the  great  duty  of  loyalty.  The  celibacy 
of  the  clergy  and  the  rite  of  extreme  unction  are 
also  very  unpopular.  Both  Catholicism  and  Prot- 
estantism are  regarded  as  evils,  but  the  former  is, 
on  account  of  its  nature  and  organization,  consid- 
ered the  greater. 

2.  The  past  history  of  Catholicism  in  Japan 
also  militates  very  much  against  its  progress. 
The  people  recognize  it  as  the  specific  form  of 
Christianity  that  the  government,  in  former  times, 
felt  bound,  for  the  sake  of  its  own  safety,  to  per- 
secute to  the  death.  They  cannot  forget  that, 
although  under  great  provocation,  it  dared  bare 
its  arm  against  the  imperial  Japanese  government 
and  inaugurate  a  bitter  rebellion.  In  their  work 
to-day  the  priests  encounter  all  of  these  objec- 


164  THE  GIST  OF  JAPAN 

tions,  and  must  satisfactorily  explain  them  away 
— a  difficult  task. 

But,  notwithstanding,  the  Roman  Church  has  en- 
joyed an  equal  degree  of  prosperity  with  the  Prot- 
estant Churches  since  the  opening  of  Japan  in  1 85  8. 
The  statistics  for  the  year  1895  show  50,302  ad- 
herents— about  10,000  more  than  the  Protestants. 
But  the  manner  of  compiling  statistics  differs  so 
much  that  these  figures  do  not  fairly  represent 
the  numerical  strength  of  the  two  bodies.  The 
Catholics  not  only  count  all  baptized  children, 
but  all  nominal  adherents;  while  Protestants 
count  no  nominal  adherents,  and  many  of  the 
denominations  do  not  even  count  baptized  chil- 
dren. If  the  same  method  of  compiling  statistics 
were  used  by  both  bodies,  their  numerical  strength 
would  probably  appear  to  be  about  equal. 

These  50,302  adherents  are  comprised  in  two 
hundred  and  fifty  congregations.  There  are  one 
hundred  and  sixty-nine  churches  and  chapels; 
one  theological  seminary,  with  46  pupils;  two 
colleges,  with  181  pupils;  three  boarding-schools 
for  girls,  with  171  pupils;  twenty-six  industrial 
schools,  with  764  pupils;  and  forty-one  primary 
schools,  with  2924  pupils. 

The  Catholic  Church  throughout  the  East  is 
noted  for  its  splendid  charities.  It  is  doing  more 
to  care  for  the  helpless,  aged,  and  infirm  than  all 
the  Protestant  bodies  combined.     It  supports  in 


MODERN  ROMAN  AND  GREEK  MISSIONS   165 

Japan  one  hospital  for  lepers  that  is  exceedingly 
popular  with  that  unfortunate  class.  The  govern- 
ment has  one  good  leper  hospital,  but  it  is  said 
that  the  lepers  much  prefer  going  to  the  Catholic 
hospital,  because  there  they  are  treated  so  much 
more  kindly  and  considerately.  There  are  70 
lepers  in  this  Catholic  hospital.  The  Catholic 
Church  has  also  one  hospital  for  the  aged,  with 
3 1  inmates ;  and  nineteen  orphanages,  with  2080 
children  in  them.  This  large  number  of  charitable 
institutions  supported  by  the  Roman  Church 
makes  a  strong  appeal  to  the  Japanese  public 
and  does  much  toward  overcoming  the  prejudice 
against  her. 

The  active  working  force  of  the  Catholic  mis- 
sion, besides  the  lay  members  of  the  native  church, 
consists  of  I  archbishop,  3  bishops,  88  European 
missionaries,  20  native  priests,  304  native  cate- 
chists,  25  European  friars,  85  European  sisters, 
and  42  novices.  The  archbishop  and  bishops 
reside  respectively  in  Nagasaki,  Osaka,  Tokyo, 
and  Hakodate. 

Greek  Church 

The  Greek  Church  has  had  a  flourishing  mis- 
sion in  Japan  ever  since  1871.  It  is  always 
spoken  of  here  as  the  "  Greek  Church  "  or  the 
"  Greek  Catholic  Church,"  although  it  would 
more  properly  be  called  the  "  Russian  Church," 


166  THE  GIST  OF  JAPAN 

as  it  was  founded  and  is  supported  by  the  na- 
tional church  of  Russia. 

This  mission  is  largely  the  result  of  the  pro- 
digious labors  of  one  man — Bishop  Nicolai  Kasat- 
kin.  He  first  came  to  Japan  in  1861  as  chaplain 
to  the  Russian  consulate  at  Hakodate,  but  it  was 
his  desire  and  intention  from  the  beginning  to  do 
mission  work.  For  some  years  he  was  so  ab- 
sorbed in  the  study  of  the  language  that  he  made 
no  attempt  whatever  to  preach  or  teach.  After 
he  had  been  in  Hakodate  several  years  a  Bud- 
dhist priest  who  came  to  revile  him  was  converted 
through  his  influence.  This  man  was  the  first 
convert  to  the  Greek  Church  in  Japan,  and  was 
baptized  In  1866.  Three  years  afterward  the 
second  convert,  a  physician,  was  baptized. 

The  zeal  of  these  converts,  and  Nicolai's  own 
conscience,  now  incited  him  to  throw  his  whole 
life  and  influence  into  the  cause  of  a  mission  in 
Japan.  He  was  led  deeply  to  regret  that  he  had 
not  done  more  to  make  Christ  known  to  the 
Japanese,  instead  of  giving  all  his  time  and  at- 
tention to  scholarship  and  letters.  In  1869  he 
returned  to  Russia  and  began  to  agitate  the 
founding  of  a  mission  in  Japan.  The  Holy  Synod 
gave  the  desired  permission  the  next  year,  and 
appointed  Nicolai  its  first  missionary.  In  1871 
Nicolai  returned  to  Japan  and  made  his  head- 
quarters in  the  capital  city,  Tokyo.     From  this 


MODERN  ROMAN  AND  GREEK  MISSIONS    167 

time  his  active  missionary  work  began,  and  in  it 
he  has  shown  himself  a  master.  Whether  in  the 
work  of  preaching,  translating,  financiering,  build- 
ing, or  what  not,  he  has  been  director  and  chief 
laborer.  In  1872  a  new  priest,  Anatoli  by  name, 
came  out  from  Russia  and  ably  assisted  Nicolai 
for  eighteen  years,  at  the  end  of  which  time  de- 
clining health  forced  him  to  return. 

Nicolai  again  returned  to  Russia  in  1879,  and 
was  consecrated  bishop  of  the  Greek  Church  in 
Japan.  At  this  time  he  began  a  work  which  had 
long  been  on  his  heart,  viz.,  the  collection  of  funds 
for  the  erection  of  a  fine  cathedral  in  Tokyo. 
This  cathedral  was  begun  in  1 884  and  completed 
in  1 89 1.  It  is  a  magnificent  building,  by  far  the 
finest  ecclesiastical  structure  in  Japan.  It  stands 
on  an  eminence  from  which  it  seems  to  dominate 
the  whole  city.  The  cost  of  this  cathedral  was 
$177,575,  silver. 

Here  one  may  hear  the  finest  choral  music  in 
the  empire.  Those  who  believe  it  to  be  impos- 
sible to  train  well  Japanese  voices  have  but  to 
attend  a  service  at  this  cathedral  to  have  their 
ideas  changed.  A  choir  of  several  hundred  voices 
has  been  trained  to  sing  in  perfect  harmony,  and 
the  music  is  inspiring.  Travelers  who  have  heard 
the  music  of  the  most  famous  cathedrals  and 
churches  of  Europe  and  America  say  that  this 
will  compare  favorably  with  the  best.     The  de- 


168  THE  GIST  OF  JAPAN 

velopment  of  music  in  the  Greek  Church  of  Japan 
has  been  marvelous. 

The  work  of  this  church,  while  scattered  over 
the  whole  empire,  is  chiefly  carried  on  in  the  cities 
and  larger  towns.  Like  the  Roman  Church,  it 
refuses  fellowship  with  the  various  Protestant 
bodies.  Some  men  of  note  belong  to  it,  and  it  is 
to-day  recognized  as  one  of  the  influential  re- 
ligious bodies. 

A  notable  feature  of  its  work  is  that  it  has 
employed  comparatively  few  foreign  missionaries. 
The  burden  of  the  work  has  been  done  by  Bishop 
Nicolai  and  an  able  body  of  trained  native  assis- 
tants. At  present  there  are  only  two  foreigners 
in  connection  with  it,  and  there  have  never  been 
at  any  time  more  than  three  or  four.  While 
foreign  priests  have  been  little  used,  several  of 
its  native  priests  have  been  educated  abroad. 

This  church  has  21  native  priests  and  158  un- 
ordained  catechists.  It  is  now  conducting  work 
in  two  hundred  and  nineteen  stations  and  out- 
stations.  It  has  one  boarding-school  for  boys, 
with  47  pupils;  one  for  girls,  with  76  pupils; 
and  one  theological  school,  with  18  pupils.  The 
membership  at  the  close  of  the  year  1895  was 
22,576,  and  the  amount  contributed  for  all  pur- 
poses during  that  year  was  $4754,95. 


A  BRIEF    HISTORY   OF   PROTESTANT   MISSIONS 
IN   JAPAN 

During  Japan's  period  of  seclusion,  when  no 
foreigner  dared  enter  the  country  upon  pain  of 
death,  many  godly  people  were  praying  that 
God  would  open  the  doors,  and  some  mission 
boards  were  watching  and  waiting  for  an  oppor- 
tunity to  send  the  gospel  to  the  Japanese.  When, 
in  the  year  1854,  treaties  were  made  with  West- 
ern powers,  and  it  became  known  that  Japan  was 
to  be  reopened  to  foreign  intercourse,  great  in- 
terest was  at  once  manifested  by  the  friends  of 
missions  in  the  evangelization  of  this  land. 

This  same  year  the  Board  of  Foreign  Missions 
of  the  Presbyterian  Church  in  the  United  States 
of  America  requested  one  of  its  missionaries  in 
China  to  visit  Japan  and  examine  into  the  condi- 
tion of  affairs  there,  with  the  purpose  of  estab- 
lishing a  mission.  At  this  time  permanent  resi- 
169 


170  THE  GIST  OF  JAPAN 

dence  of  foreigners  was  not  secured,  and  it  was 
doubtless  for  this  reason  that  no  progress  was 
made  toward  the  establishment  of  a  mission. 

The  country  was  not  actually  opened  to  foreign 
residence  until  the  year  1859,  and  by  the  close 
of  that  year  three  Protestant  missionary  socie- 
ties, quick  to  take  advantage  of  the  opportunity 
offered,  had  their  representatives  in  the  field. 
The  Protestant  Episcopal  Church  of  the  United 
States  has  the  honor  of  sending  the  first  Protes- 
tant missionaries  to  Japan.  It  transferred  two  of 
its  missionaries  from  China,  the  Rev.  C.  M.  Wil- 
liams and  the  Rev.  J.  Liggins.  Previous  to  this 
time  a  few  missionaries  had  made  transient  visits 
from  China  to  Kanagawa  and  Nagasaki,  and 
found  opportunity  to  teach  elementary  English; 
but  this  work  accomplished  little. 

According  to  the  treaty  with  England,  the 
four  treaty  ports  of  Japan  were  opened  July  i, 
1859;  according  to  that  with  America,  July  4th. 
Mr.  Liggins  arrived  in  Nagasaki  May  2d,  two 
months  before  the  actual  opening  of  the  port ;  he 
was  joined  by  Mr.  Williams  one  month  later. 

On  October  i8th  of  the  same  year  the  first  mis- 
sionaries of  the  Presbyterian  Church  in  the  United 
States  of  America,  Dr.  and  Mrs.  J.  C.  Hepburn, 
arrived  at  Kanagawa.  A  fortnight  later  the  Rev. 
S.  R.  Brown  and  D.  B.  Simmons,  M.D.,  of  the 
Reformed  Church  in  America,  reached  Nagasaki. 


PROTESTANT  MISSIONS  IN  JAPAN  171 

The  Rev.  Dr.  G.  F.  Verbeck,  also  of  the  Reformed 
Church,  reached  Nagasaki  one  month  later.  Thus 
it  will  be  seen  that  missionaries  were  sent  here 
as  soon  as  the  country  was  opened  to  foreign 
residence,  the  Episcopalian,  Presbyterian,  and 
Reformed  churches  of  America  beginning  the 
work  almost  simultaneously. 

The  example  set  by  these  boards  was  soon 
followed  by  others.  The  American  Baptists 
began  the  work  in  i860,  the  American  Board 
(Congregationalist)  in  1869,  and  the  American 
Methodists  in  1873.  From  time  to  time  other 
boards  also  sent  representatives. 

Although  the  country  was  now  open  to  foreign 
residence,  it  was  by  no  means  open  to  the  propa- 
gation of  the  foreign  religion.  All  that  the  mis- 
sionaries could  do  was  to  study  the  language  and 
teach  English.  In  this  early  period  many  of 
them  found  employment  in  the  schools  of  the 
various  daimios  and  in  those  of  the  national 
government. 

The  first  years  were  very  trying  ones.  The  mis- 
sionaries were  in  imminent  danger  of  their  lives ; 
attacks  without  either  provocation  or  warning 
were  very  common.  Foreigners,  and  especially 
those  who  wanted  to  teach  the  foreign  religion, 
were  everywhere  bitterly  hated.  The  lordly 
samurai  walked  about  with  two  sharp  swords 
stuck  into  his  belt,  and  his  very  look  was  threat- 


172  THE  GIST  OF  JAPAN 

ening.  At  their  houses  and  when  they  walked 
abroad  foreigners  had  special  guards  provided 
them  by  the  government. 

Great  difficulty  was  at  first  experienced  by  the 
missionaries  in  employing  teachers,  because  of 
the  suspicion  in  which  foreigners  were  held. 
Those  who  finally  agreed  to  teach  were  afterward 
found  to  be  government  spies. 

The  government  was  still  confessedly  hostile  to 
Christianity  as  late  as  1 869.  Shortly  before  this 
time  some  Roman  Catholic  Christians  who  had 
been  found  around  Nagasaki  were  torn  from 
their  homes  and  sent  away  into  exile.  The  sale 
of  Christian  books  was  rigidly  prohibited.  The 
prohibitions  against  Christianity  were  still  posted 
over  all  the  empire,  and  were  rigidly  enforced. 
If  a  conversation  on  religious  subjects  was  be- 
gun with  a  Japanese  his  hand  would  involuntarily 
grasp  his  throat,  indicating  the  extreme  perilous- 
ness  of  such  a  topic. 

The  following  story  shows  what  native  Chris- 
tians had  to  endure  in  some  parts  of  Japan  as 
late  as  1 87 1.  "Mr.  O.  H.  Gulick,  while  at  Kobe, 
had  a  teacher,  formerly  Dr.  Greene's  teacher, 
called  Ichikawa  Yeinosuke.  In  the  spring  of  the 
year  named  this  man  and  his  wife  were  arrested 
at  dead  of  night  and  thrown  into  prison.  He 
had  for  some  time  been  an  earnest  student  of  the 
Bible,  and  had  expressed  the  desire   to  receive 


PROTESTANT  MISSIONS  IN  JAPAN  173 

baptism,  but  had  not  been  baptized.  His  wife 
was  not  then  regarded  as  a  Christian.  Every 
effort  was  made  to  secure  his  release ;  but  neither 
the  private  requests  of  the  missionaries,  nor  the 
kindly  offices  of  the  American  consul,  nor  even 
those  of  the  American  minister,  availed  anything. 
Even  his  place  of  confinement  was  not  known  at 
the  time.  It  was  at  length  learned  that  he  had 
been  confined  in  Kyoto,  and  had  died  there 
November  25,  1872.  His  wife  was  shortly  after- 
ward released.  She  is  now  a  member  of  the 
Shinsakurada  church  in  Tokyo." 

At  this  early  period  no  distinction  was  made 
between  Catholic  and  Protestant  Christianity, 
and  both  were  alike  hated.  There  was  no  op- 
portunity to  do  direct  Christian  work,  and  many 
of  the  supporters  of  missions  at  home  were  be- 
ginning to  doubt  the  expediency  of  keeping  mis- 
sionaries where  they  were  not  permitted  to  work. 
Some  boards  even  contemplated  recalling  their 
men.  But  the  missionaries  were  permitted  to 
remain  and  await  their  opportunity,  which  soon 
came.  With  the  gradual  opening  of  the  country, 
and  especially  with  the  dissemination  of  a  know- 
ledge of  foreign  nations  and  their  faith,  the  oppor- 
tunities for  work  more  and  more  increased  and 
the  old  prohibitions  were  less  and  less  enforced. 

During  the  period  of  forced  inactivity  the  mis- 
sionaries were  busily  engaged  in  a  study  of  the 


174  THE  GIST  OF  JAPAN 

language  and  in  the  writing  of  various  useful 
books  and  tracts.  At  first  Chinese  Bibles  and 
other  Christian  books  were  extensively  used,  the 
educated  classes  reading  Chinese  with  facility. 
The  first  religious  tract  published  in  Japanese  ap- 
peared in  1867.  One  of  the  most  important  of 
the  literary  productions  of  the  missionary  body, 
Dr.  J.  C.  Hepburn's  Japanese- English  and  Eng- 
lish-Japanese Dictionary,  appeared  in  this  same 
year.  It  was  a  scholarly  work,  the  result  of 
many  years  of  hard,  persevering  labor.  The 
first  edition  was  speedily  exhausted,  and  a  sec- 
ond was  issued  in  1872.  The  translation  of  the 
Holy  Scriptures  was  also  begun  and  gotten  well 
under  way  in  this  period.  Several  separate  por- 
tions of  the  Scriptures  from  time  to  time  appeared. 
The  first  was  the  Gospel  of  Matthew,  translated 
by  the  Rev.  J.  Goble,  of  the  Baptist  mission,  and 
published  in  1871.  Dr.  S.  R.  Brown  had  previ- 
ously prepared  first  drafts  of  some  portions  of  the 
New  Testament,  but  unfortunately  they  were 
destroyed  by  fire.  Translations  of  Mark  and 
John,  by  Drs.  Brown  and  Hepburn,  were  pub- 
lished in  1872. 

This  irregular,  piecemeal  method  of  translation 
was  not  satisfactory ;  so  in  order  to  expedite  the 
work,  and  to  elicit  an  active  interest  in  it  on  the 
part  of  all  the  missionaries  in  the  country,  a  con- 
vention on  Bible  translation  was  called  to  meet 


PROTESTANT  MISSIONS  IN  JAPAN  175 

in  Yokohama  on  September  20,  1872.  As  a 
result  of  this  convention  the  Translation  Com- 
mittee was  organized.  At  first  it  consisted  of 
Drs.  Brown,  Hepburn,  and  Greene.  Other 
names  were  afterward  added.  This  committee 
was  ably  assisted  in  its  work  by  prominent  Japa- 
nese Christian  scholars.  The  great  undertaking 
was  brought  to  a  successful  conclusion  in  1880, 
when  an  edition  of  the  whole  Bible  was  published 
in  excellent  Japanese. 

We  have  anticipated  matters  somewhat.  Let 
us  now  go  back  a  few  years  and  take  up  the 
thread  where  we  left  off.  The  work  of  the  mis- 
sionaries for  a  long  time  was  fruitless,  but  the 
day  of  reaping  was  near.  The  first  Protestant 
convert  of  Japan  was  baptized  in  Yokohama  by 
the  Rev.  Mr.  Ballagh,  in  1 864.  Two  years  later 
Dr.  Verbeck  baptized  two  prominent  men  in 
southern  Japan.  In  1866  Bishop  Williams,  of 
the  Episcopal  Church,  baptized  one  convert. 
Who  can  tell  the  joy  of  these  missionaries  when, 
after  so  many  years  of  hard  work,  they  were  per- 
mitted to  see  these  precious  fruits?  From  time 
to  time  others  were  baptized,  but  for  many  years 
accessions  were  rare.  The  first  church  was  or- 
ganized in  Yokohama  in  1872.  It  was  left  to 
draft  its  own  constitution  and  church  government, 
and  was  a  very  liberal  body. 

During  all  this  time  the  prohibitions  of  Chris- 


176  THE  GIST  OF  JAPAN 

tianity  were  still  posted  over  all  the  land,  and  the 
government  had  never  officially  renounced  its 
policy  of  persecution.  But  the  infringement  of 
the  laws  was  permitted,  and  gradually  they  be- 
came a  dead  letter.  Many  Japanese  of  influence 
and  of  official  position  traveled  abroad,  and  learn- 
ing of  the  status  of  Christianity  in  the  countries 
of  the  West,  and  particularly  of  the  attitude  of 
the  chief  nations  of  the  world  toward  the  perse- 
cution of  Christians,  exerted  their  influence  to 
have  these  prohibitions  rescinded.  Especially 
did  the  strong  stand  taken  by  some  Western 
governments  influence  Japan  in  favor  of  toleration. 
Our  own  Secretary  of  State  in  Washington 
plainly  informed  the  Japanese  committee  then 
visiting  there  that  the  United  States  could  not 
regard  as  a  friendly  power  any  nation  that  perse- 
cuted its  Christian  subjects. 

As  a  result  of  various  influences,  the  edicts 
against  Christianity  were  removed  from  the  sign- 
boards in  1873.  This  was  an  event  of  the  ut- 
most importance  to  Christian  work,  for,  although 
the  infringement  of  the  edicts  had  been  for  some 
time  winked  at,  their  very  existence  before  the 
eyes  of  the  people  had  a  great  deterring  effect. 
The  government  announced  that  this  action  did 
not  signify  that  the  prohibition  of  Christianity 
was  now  abrogated.  It  declared  that  the  edicts 
were  removed  because  their  subject-matter,  hav- 


PROTESTANT  MISSIONS  IN  JAPAN         177 

ing  been  so  long  before  the  eyes  of  the  people, 
"  was  sufficiently  imprinted  on  their  minds."  And 
yet  their  removal  conveyed  the  idea  to  the  peo- 
ple at  large  that  liberty  of  conscience  was  hence- 
forth to  be  allowed,  and  this  virtually  proved  to 
be  so.  Persecutions  ceased  and  the  work  was 
allowed  to  go  on  untrammeled.  The  object  for 
which  the  church  abroad  had  waited  and  prayed, 
and  for  which  the  missionaries  on  the  ground  had 
longed  and  labored,  was  at  last  realized.  Joy  and 
hope  filled  the  hearts  of  the  workers.  The  cause 
of  missions  had  received  a  new  and  powerful  im- 
pulse, which  ere  long  made  itself  felt  in  a  wide 
enlargement  of  its  operations. 

The  work  now  went  on  much  more  rapidly. 
Soon  a  great  pro-foreign  sentiment  sprang  up. 
With  the  rapid  adoption  of  Western  civilization 
there  grew  up  not  only  a  toleration,  but  an 
actual  desire  for  the  Western  religion.  It  be- 
came rather  fashionable  to  confess  Christ.  Some 
statesmen  even  went  so  far  as  to  advocate  as  a 
matter  of  policy  the  adoption  of  Christianity  as 
the  state  religion. 

In  this  happy  time  Christian  schools,  which 
had  sprung  up  like  mushrooms  over  all  the  land, 
were  filled  with  eager  students ;  the  churches  and 
chapels  were  crowded  with  interested  listeners; 
and  large  numbers  were  annually  added  to  the 
church. 


178  THE  GIST  OF  JAPAN 

But  the  pendulum  had  swung  too  far.  About 
1888  a  reaction  set  in,  caused  largely  by  the  im- 
patience of  the  Japanese  at  the  refusal  of  West- 
ern nations  to  revise  the  treaties  on  a  basis  of 
equality.  A  strong  nationalism  asserted  itself. 
Everything  foreign  was  brought  into  disrepute. 
Christianity  was  frowned  upon  as  a  foreign  reli- 
gion, and  the  old  native  religions  again  came  into 
favor.  Attendance  at  Christian  schools  fell  off 
almost  fifty  per  cent. ;  the  churches  and  chapels 
became  empty;  and  few  names  were  added  to 
the  church  rolls.  A  sifting  process  began  which 
very  much  reduced  the  membership.  When 
Christianity  was  popular  many  had  hastily  and 
as  a  matter  of  policy  joined  the  churches,  who  in 
this  time  of  disfavor  fell  away.  This  reactionary 
feeling  has  lasted  uninterruptedly  down  to  the 
present,  and  in  recent  years  the  losses  numerically 
have  almost  equaled  the  gains.  This  reaction 
has  in  some  respects  worked  good  to  the  churches. 
The  former  growth  was  too  rapid.  Many  un- 
converted men  came  into  the  bosom  of  the  church. 
Such  have  fallen  away ;  the  church  has  been 
pruned  of  her  old  dead  branches,  and  is  now  a 
livelier,  healthier  body. 

In  the  judgment  of  some,  this  reactionary  pe- 
riod is  now  on  the  decline.  The  recent  growth 
and  progress  of  Japan  have  been  recognized  by  the 
West ;  treaty  revision  on  a  basis  of  equality  has 


PROTESTANT  MISSIONS  IN  JAPAN  179 

been  granted  her,  and  the  cause  which  brought 
about  the  reaction  has  thus  been  largely  removed. 
For  these  reasons  we  may  look  for  a  gradual 
breaking  down  of  the  prejudice  and  opposition 
toward  foreign  institutions  and  religion,  though 
such  a  pro-foreign  wave  as  swept  the  country 
during  the  eighties  will  not  probably  be  experi- 
enced again. 

In  order  to  give  a  correct  idea  of  the  work  now 
being  done  by  the  various  missions  in  Japan,  it 
will  be  well  to  give  a  short  sketch  of  each  one 
separately.  We  will  consider  them  in  the  order 
of  their  size  and  influence. 

American  Board  Mission 

This  mission  is  conducted  by  the  American 
Board  of  Commissioners  for  Foreign  Missions 
(organized  on  an  undenominational  basis,  but 
now  Congregational),  and  has  met  with  great 
success.  Begun  in  1869,  it  is  younger  than 
either  the  Episcopalian,  Reformed,  Presbyterian, 
or  Baptist  missions,  but  has  exerted  a  greater 
influence  than  any  of  them.  It  has  for  years  en- 
joyed the  distinction  of  having  more  adherents 
than  any  other  Christian  body  at  work  here. 
But  there  has  been  a  large  falling  off"  in  its  mem- 
bership, and  during  the  past  year  or  so  very  few 
new  names  have  been  added  to  its  rolls.     At  the 


180  THE  GIST  OF  JAPAN 

close  of  1895  the  Church  of  Christ  in  Japan 
(Presbyterian)  was  only  about  62  members  behind 
this  body,  and  by  the  close  of  1896  will  in  all 
probability  be  ahead. 

This  mission  was  especially  fortunate  in  reach- 
ing a  wealthy,  influential  class  of  people,  which 
has  given  it  a  position  and  prestige  superior  to 
the  other  missions.  In  the  number  of  self-sup- 
porting native  churches  it  has  led  all  other  de- 
nominations. 

The  first  missionaries  of  the  American  Board 
to  Japan  were  Dr.  and  Mrs.  Greene.  They  ar- 
rived in  Yokohama  November  30,  1869,  ^nd, 
with  the  usual  intermissions  for  rest,  have  labored 
here  continuously  since  that  time.  Three  years 
later  the  Rev.  O.  H.  Gulick  and  wife,  and  the 
Rev.  J.  D.  Davis  and  wife,  joined  the  mission. 
Since  that  time  the  number  of  missionaries  has 
been  rapidly  increased  until  now  it  reaches  74. 
The  membership  of  the  native  church  is  about 
11,162.  There  are  60  ordained  native  ministers 
and  54  unordained.  There  are  four  boarding- 
schools  for  girls,  with  863  students.  The  most 
advanced  of  these  is  the  Girls'  School  of  Kobe, 
with  a  curriculum  as  high  as  that  of  most  female 
colleges  in  America.  There  is  also  one  school 
for  the  training  of  Bible-women. 

The  chief  educational  institution  of  this  body 
is   the    Doshisha    University,    in    Kyoto.     This 


PROTESTANT  MISSIONS  IN  JAPAN         181 

school  is  largely  the  result  of  the  labors  of  Dr. 
Neesima,  easily  the  first  Christian  preacher  and 
teacher  Japan  has  yet  produced.  It  is  a  large 
school,  beautifully  located  and  well  housed.  Last 
year  only  320  students  were  in  attendance,  a 
great  decline  from  former  years.  Unfortunately 
this  institution  does  not  now  exert  the  positive 
influence  for  Christianity  that  it  formerly  did. 
Higher  criticism  and  speculative  philosophy  have 
largely  supplanted  Christian  teaching.  The 
school  is  now  entirely  in  the  hands  of  the  trustees 
(all  natives),  and  the  mission  has  no  control  over 
it  whatever.  Recently  all  of  the  missionaries  of 
the  American  Board  who  were  serving  as  profes- 
sors in  the  Doshisha  have,  because  of  dissatisfac- 
tion with  the  policy  of  the  school  authorities, 
resigned.  The  trustees  affirm  that  it  is  their  in- 
tention to  keep  the  school  strictly  Christian,  but 
they  refuse  to  define  the  term  "  Christian. ' '  Such 
vital  matters  as  the  divinity  of  Christ  and  the 
immortality  of  the  soul  are  not  positively  affirmed. 
The  rationalism  which  has  emanated  from  this 
school  has  perhaps  done  as  much  in  recent  years 
to  impede  the  progress  of  Christianity  as  any 
other  one  cause.  It  is  very  sad  to  see  an  insti- 
tution, built  up  at  great  expense  by  bequests  of 
earnest  Christian  people,  intended  by  its  founder 
to  lead  the  evangelical  Christianity  of  this  coun- 
try, thus  turned  aside  from  its  original  purpose. 


182  THE  GIST  OF  JAPAN 

We  trust  that  a  gradual  growth  of  a  deeper 
Christian  consciousness  and  a  more  positive  faith 
in  the  hearts  of  the  trustees  and  professors  may- 
yet  lead  them  to  make  of  this  school  a  positive 
force  for  evangelical  Christianity. 

The  mission  of  the  American  Board  has  ex- 
perienced more  trouble  in  recent  years  than  any 
other,  especially  in  the  attempt  properly  to  adjust 
the  relations  between  the  native  and  foreign 
workers,  and  in  the  matter  of  mission  property. 
Most  of  the  valuable  property  of  the  mission  has 
passed  into  native  hands,  and  in  some  instances 
has  been  perverted  from  its  original  purpose.  The 
missionaries  are  regarded  with  jealousy  by  many 
in  the  native  church ;  they  are  entirely  excluded 
from  the  church  councils,  and  are  being  gradually 
pushed  out  of  the  most  important  positions,  and 
their  places  filled  with  Japanese.  It  is  a  question 
just  how  far  the  policy  adopted  by  this  mission 
from  the  beginning  is  to  blame  for  this  unfortu- 
nate state  of  affairs.  This  policy  has  been  to 
push  the  native  workers  to  the  front,  to  give 
them  the  important  positions,  and  to  allow  them 
perfect  freedom  in  all  church  matters.  As  a 
consequence,  that  which  was  at  first  granted  as 
a  concession  is  now  demanded  as  a  right.  As  a 
teacher  in  one  of  their  own  schools  has  comically 
put  it,  the  mission  said  in  the  beginning — in 
Japanese  phraseology — to  the  native  brethren, 


PROTESTANT  MISSIONS  IN  JAPAN  183 

"  Please  honorably  condescend  to  take  the  first 
place,"  and  they  are  just  doing  what  they  were 
bidden  to  do.  Other  boards,  with  a  different 
policy,  have  fared  better.  The  Episcopal  Church 
of  Japan,  which  is  one  of  the  most  active,  vigor- 
ous bodies  at  work  here,  is  governed  by  foreign 
bishops,  and  nearly  all  the  positions  of  importance 
are  filled  by  foreign  missionaries,  and  yet  the 
relations  between  the  native  and  foreign  work- 
ers are,  on  the  whole,  cordial  and  harmonious. 
The  Methodist  Church  is  governed  by  foreign 
bishops,  and  nearly  all  the  presiding  elders  are 
foreign  missionaries,  yet  complete  harmony  pre- 
vails between  the  native  and  the  foreign  ministry. 
The  Presbyterian  Church,  with  a  policy  some- 
what resembhng  the  Congregational,  is  encoun- 
tering the  same  difficulties  in  a  milder  form. 
These  facts  seem  to  indicate  that,  at  least  in  part, 
the  policy  of  the  mission  is  itself  responsible  for 
the  position  in  which  it  now  finds  itself. 

But  in  nearly  every  mission  field,  as  soon  as  a 
strong  native  church  is  developed,  misunderstand- 
ings and  friction  between  the  native  and  foreign 
workers  have  arisen.  Questions  regarding  the 
position  of  the  native  church  and  its  relation  to 
the  foreign  boards  and  missionaries  almost  inevi- 
tably arise.  Therefore  what  the  American  Board 
has  encountered  may  be  partially  encountered 
by  all  as  soon  as  a  stronger  native  church  is  de- 


184  THE  GIST  OF  JAPAN 

veloped.  Perhaps  the  national  characteristics  of 
the  people  are  to  some  extent  responsible  also 
for  this  trouble  and  friction. 


The  Church  of  Christ  in  Japan 

This  body  represents  an  attempt  at  church 
union  on  a  large  scale.  It  is  composed  of  all  the 
Presbyterian  and  Reformed  churches  working  in 
Japan.  These  are  the  Presbyterian  Church  in 
the  United  States  of  America,  the  Reformed 
Church  in  America,  the  United  'Presbyterian 
Church  of  Scotland,  the  Reformed  Church  in  the 
United  States,  the  Presbyterian  Church  in  the 
United  States  (South),  the  Woman's  Union  Mis- 
sionary Society,  and  the  Cumberland  Presbyte- 
rian Church.  All  of  these  bodies  are  engaged  in 
building  up  one  and  the  same  native  church — the 
Church  of  Christ  in  Japan.  Yet  each  has  its  own 
field  and  is  doing  its  own  individual  work. 

The  growth  and  success  of  this  body  have  been 
phenomenal.  It  has  1 1 ,  i  oo  members,  60  ordained 
native  ministers,  1 1 3  unordained  catechists,  and 
146  missionaries.  Its  leading  educational  in- 
stitution is  the  Meiji  Gakuin,  in  Tokyo,  with 
both  an  academic  and  a  theological  department. 
This  is  a  large,  well-equipped  school,  with  a  good 
faculty. 

In  connection  with  this  Church  of  Christ  there 


PROTESTANT  MISSIONS  IN  JAPAN  185 

is  a  good  academic  and  theological  school  in 
Nagasaki,  known  as  Steele  College,  and  supported 
by  the  Dutch  Reformed  and  Southern  Presby- 
terian missions.  This  school  is  as  thoroughly 
evangelical  and  positive  in  its  teachings  as  any 
to  be  found  in  Japan. 

There  are  besides  these  five  boarding-schools 
for  boys,  with  376  students,  and  sixteen  board- 
ing-schools for  girls,  with  795  pupils. 

The  representatives  of  the  Church  of  Christ  are 
found  throughout  the  length  and  breadth  of  the 
land  and  are  doing  a  good  work.  It  is  likely 
that  this  church  will  take  the  lead  in  the  future. 

Methodist  Churches 

There  are  five  branches  of  the  Methodist 
Church  at  work,  namely,  the  American  Metho- 
dist Episcopal,  the  Canadian  Methodist  Episcopal, 
the  Evangelical  Association  of  North  America, 
the  Methodist  Protestant,  and  the  American 
Methodist  Episcopal  (South).  There  is  no  or- 
ganic union  between  these  bodies,  but  harmony 
and  fraternity  prevail.  Efforts  at  union  have 
been  made  time  and  again,  but  have  been  as  yet 
unsuccessful.  We  hope  the  future  Methodist 
Church  of  Japan  will  be  a  united  body. 

At  present  each  one  of  these  different  bodies 
supports  its  own  schools ;  their  efficiency  is  thus 


186  THE  GIST  OF  JAPAN 

impaired,  and  great  loss  of  men,  time,  and  money 
entailed.  In  the  whole  Methodist  Church  there 
are  five  boys'  boarding-schools,  with  329  scholars ; 
sixteen  girls'  boarding-schools,  with  970  scholars; 
and  five  theological  schools,  with  60  students. 

There  are  143  missionaries,  115  native  minis- 
ters, 116  catechists,  and  7678  members. 

The  Methodist  missions  have  had  a  rapid,  sub- 
stantial growth  and  are  exerting  a  strong  influ- 
ence. They  surpass  all  other  bodies  in  annual 
contributions  per  member,  and  I  think  it  may  be 
said  that  the  native  Methodist  churches  have 
shown  less  of  self-seeking  and  more  of  self-sacri- 
fice than  the  others.  The  emotional  character 
of  Methodism  adapts  it  to  the  taste  of  the  people. 

Episcopalians 

The  five  branches  of  this  church  working  in 
Japan  are  laboring  unitedly  for  the  establishment 
of  one  native  church,  called  Nippon  Sei  Kokwai. 
These  five  bodies  are  the  American  Protestant 
Episcopal  Church,  the  Church  Missionary  Society 
(English),  the  Society  for  the  Propagation  of  the 
Gospel  (English),  the  Wyclif  College  Mission 
(Canada),  and  the  English  Church  in  Canada. 
The  united  body  has  149  missionaries,  30  native 
ministers,  124  unordained  helpers,  and  5555 
communicant  members. 


PROTESTANT  MISSIONS  IN  JAPAN         187 

This  church  conducts  five  boarding-schools  for 
boys,  with  169  scholars;  eight  boarding-schools 
for  girls,  with  263  scholars ;  and  four  theological 
schools,  with  52  students.  This  body  has  done 
a  great  deal  of  hard,  substantial  work,  and  has 
enjoyed  a  fair  degree  of  the  popular  favor. 
During  these  late  reactionary  years,  when  other 
missions  have  made  little  progress,  its  growth 
has  continued  uninterruptedly.  The  Nippon  Sei 
Kokwai  is  presided  over  by  five  bishops,  four  of 
whom  are  English  and  one  American.  Two  are 
located  in  Tokyo,  one  in  Hokkaido,  one  in  Osaka, 
and  one  in  Nagasaki. 

Baptists 

There  are  four  Baptist  societies  doing  mission 
work  in  Japan:  the  Baptist  Missionary  Union 
(United  States),  the  Disciples  of  Christ,  the 
Christian  Church  of  America,  and  the  Southern 
Baptist  Convention.  There  is  no  organic  union 
between  them,  but  the  first-  and  last-named 
bodies  work  together.  The  four  bodies  unitedly 
have  92  missionaries,  1 4  native  ministers,  68  native 
catechists,  and  2327  members. 

They  have  one  boarding-school  for  boys,  with 
14  students;  six  boarding-schools  for  girls,  with 
205  students ;  and  two  theological  schools,  with  2 1 
students. 


188  THE  GIST  OF  JAPAN 

The  Baptist  missionaries  laboring  in  Japan  are 
an  able,  hard-working,  evangelical  body  of  men, 
and  there  are  some  good,  strong  native  Baptist 
ministers. 

Lutherans 

The  Lutheran  Church  began  mission  work  in 
Japan  only  four  years  ago,  and  as  yet  her  mission 
is  small.  It  is  supported  by  the  United  Synod 
of  the  Evangelical  Lutheran  Church  in  the  South 
(United  States).  The  Lutheran  Church  in  the 
United  States  has  occupied  a  peculiar  position. 
A  large  per  cent,  of  the  emigrants  from  the  Old 
World  are  of  Lutheran  antecedents.  Hundreds 
of  thousands  of  them  have  come  over  and  settled 
in  the  West,  and  the  energies  of  the  American 
Lutheran  Church  have  been  largely  expended 
in  caring  for  these  unhoused  and  unshepherded 
sheep  of  her  own  flock.  It  seems  that  Provi- 
dence has  allotted  to  her  this  special  work.  No 
other  church  in  America  is  carrying  on  home 
mission  work  on  so  large  a  scale,  among  so 
many  different  nationalities,  and  in  so  many  lan- 
guages. Because  of  the  great  home  mission  work 
that  has  naturally  fallen  into  her  hands  and  de- 
manded her  men  and  money  she  has  not  engaged 
in  foreign  work  as  extensively  as  some  other 
American  bodies. 

And  yet  the  American  contingent  of  this  old 


PROTESTANT  MISSIONS  IN  JAPAN  189 

mother  church  of  Protestantism  has  a  foreign- 
mission  record  of  which  she  is  not  ashamed.  She 
has  supported  for  many  years  a  mission  on  the 
west  coast  of  Africa,  at  Muhlenberg,  that  is  by 
universal  consent  the  most  successful  mission  in 
West  Africa.  She  is  also  supporting  two  large 
and  successful  missions  in  India. 

The  Lutheran  mission  in  Japan  was  begun  as 
a  venture.  The  after  development  of  the  work 
has  amply  justified  the  wisdom  of  the  undertak- 
ing. It  is  not  the  purpose  of  the  Lutheran 
Church  to  antagonize  any  of  the  bodies  now  at 
work  in  Japan,  but  rather  to  stand,  amid  all  the 
doctrinal  unrest  characteristic  of  Japanese  Chris- 
tianity, for  pure  doctrine,  as  she  has  always  done. 
It  is  her  purpose  to  teach  a  positive,  evangelical 
Christianity. 

The  working  force  of  the  mission  consists  of  2 
missionaries  and  their  wives,  2  native  helpers,  and 
I  Bible-woman.  The  field  occupied  is  small. 
There  is  only  one  station,  and  that  is  in  the  city 
of  Saga,  on  the  island  of  Kyushu.  Much  work 
is  done  in  the  surrounding  villages  and  towns 
from  Saga  as  a  center.  It  is  not  the  purpose  of 
this  mission  to  use  large  numbers  of  men  and 
great  quantities  of  money,  as  some  others  have 
done.  It  purposes  working  intensively  rather  than 
extensively.  It  attempts  to  devote  all  of  its  time 
to  evangelistic  work,  and  does  not  engage  in 


190  THE  GIST  OF  JAPAN 

educational  work  further  than  theological  instruc- 
tion. 

Although  the  missionaries  came  to  Japan  in 
1892,  the  station  was  not  opened  until  1893. 
Since  that  time  about  55  converts  have  been 
baptized. 

There  are  numerous  small  Christian  bodies  at 
work,  such  as  the  Scandinavian  Japan  Alliance, 
the  Society  of  Friends,  the  International  Mission- 
ary Alliance,  the  Hephzibah  Faith  Missionary 
Association,  and  the  Salvation  Army.  There  are 
also  three  liberal  bodies  working  here,  generally 
classed  as  unevangelical :  the  Evangelical  Prot- 
estant Missionary  Society,  the  Universalist  mis- 
sion, and  the  Unitarian  mission. 

The  English  and  American  Bible  and  tract 
societies  have  ably  seconded  these  missionary 
bodies  by  the  circulation  of  large  numbers  of 
Bibles,  tracts,  and  various  kinds  of  Christian 
books.  The  value  of  their  work  can  hardly  be 
estimated.  The  American  Bible  Society,  the 
National  Bible  Society  of  Scotland,  the  British 
and  Foreign  Bible  Society,  the  American  Tract 
Society,  and  the  London  Religious  Tract  Society 
have  all  had  a  part  in  the  work. 

Such  is  a  brief  enumeration  of  the  Christian 
forces  at  work  in  Japan.  With  so  large  a  body 
of  consecrated  workers  and  so  much  missionary 


PROTESTANT  MISSIONS  IN  JAPAN  191 

machinery,  it  seems  that  the  work  of  evangeliza- 
tion ought  to  go  on  rapidly.  A  great  deal  has 
already  been  accomplished,  as  the  figures  given 
above  show.  A  native  church  of  40,000  people 
is  no  mean  prize ;  but  this  is  only  the  smallest 
part  of  the  work  of  the  missions.  They  have 
created  a  Christian  Hterature,  disseminated  a  cer- 
tain knowledge  of  the  gospel  among  the  people, 
and  in  a  hundred  different  ways  indirectly  influ- 
enced the  life  of  this  nation.  Japanese  missions 
have  been  a  brilliant  success. 


XI 

QUALIFICATIONS  FOR  MISSION  WORK  IN  JAPAN 

For  mission  work,  as  for  every  other  calling  in 
life,  some  men  are  naturally  adapted,  others  are 
not.  Those  by  nature  fitted  for  the  work  will  in 
all  probability  have  a  reasonable  degree  of  suc- 
cess, while  no  amount  of  zeal  or  spiritual  fervor 
can  make  successful  those  not  so  fitted.  It  is 
true  to  a  large  extent  that  missionaries  are  born, 
not  made. 

How  important  it  becomes,  then,  that  mission 
boards  and  societies  should  carefully  consider  the 
qualifications  of  all  applicants  before  they  are  sent 
to  the  mission  field !  How  necessary  it  is  for  all 
those  contemplating  work  in  certain  fields,  before 
offering  their  services  to  the  boards,  to  examine 
whether  their  qualifications  are  such  as  to  justify 
an  expectation  of  a  reasonable  degree  of  success 
in  those  fields! 

For  the  benefit  of  the  various  missionary  soci- 
192 


QUALIFICATIONS  FOR  MISSION  IVORK     193 

eties  that  are  annually  choosing  and  sending  out 
new  men  to  Japan,  as  well  as  for  the  advantage 
of  those  who  contemplate  ojffering  themselves  for 
work  in  this  field,  I  will  put  down  a  few  thoughts 
on  the  necessary  qualifications  for  successful  mis- 
sion work  here. 

These  may  be  roughly  classified  as  physical, 
spiritual,  and  mental. 

Physical  Qualifications. — I  regard  phys- 
ical qualifications  as  of  supreme  importance. 
Many  of  my  readers  will  think  that  the  spiritual 
should  precede  the  physical,  but  with  this  opin- 
ion I  do  not  agree.  Health  is  absolutely  essen- 
tial to  successful  work;  deep  spirituality,  while 
greatly  to  be  desired,  is  not  so  essential.  Many 
men  have  failed  on  the  field  and  have  been 
forced  to  withdraw  because  of  a  lack  of  physical 
qualifications,  while  few  have  failed  for  lack  of 
spiritual  qualifications.  I  think  it  is  true  that 
young  men  who  when  in  college  and  seminary 
appear  to  be  almost  consumed  with  missionary 
zeal  and  enthusiasm,  who  are  pointed  out  as  ex- 
amples in  spirituality,  and  who  are  burning  with 
a  desire  to  get  into  the  foreign  field,  do  not  make 
as  good  missionaries  as  some  others.  Men  who 
pledge  themselves  in  youth,  and  who,  actuated 
by  a  wild  enthusiasm,  which  has  more  zeal  than 
knowledge,  urge  themselves  upon  the  mission 
boards,  do  not  do  as  good  work  as  those  chosen 


194  THE  GIST  OF  JAPAN 

by  the  boards  themselves,  who  may  never  have 
considered  seriously  foreign  work  before  the  call 
was  extended  to  them.  Enthusiasm  and  zeal  are 
good  things  in  their  place,  but  they  are  apt  to 
lead  men  to  extremes.  People  who  enter  mission 
work  simply  because  they  are  filled  with  a  burn- 
ing enthusiasm  and  zeal  are  not  likely  to  stay  as 
long  or  work  as  well  as  those  who  enter  upon  the 
work  with  more  hesitation,  after  careful  delibera- 
tion and  a  counting  of  the  cost. 

Wallace  Taylor,  M.D.,  of  Osaka,  Japan,  him- 
self an  experienced  missionary  of  the  American 
Board,  says :  "  I  should  advise  that  men  be 
chosen  for  their  physical  and  mental  adaptation 
and  ability  rather  than  for  their  burning  zeal  for 
the  foreign  work.  To  maintain  health  and  be  a 
successful  missionary  a  man  must  possess  more 
judgment  than  enthusiasm  and  more  discretion 
than  zeal.  Enthusiasm  and  zeal  are  good  quali- 
ties in  a  missionary,  but  to  these  you  must  add 
that  which  is  better — judgment,  wisdom,  and 
self-control.  The  burning  fire  shut  up  in  the 
bones,  that  cannot  be  controlled,  only  consumes 
vital  energies  and  speedily  produces  failing  health. 
We  need  men  who  can  stand  and  face  the  white 
harvest  and  the  many  calls  to  work,  and  yet  with 
cool  deliberation  preserve  their  strength  for  future 
work.  We  want  men  sent  for  their  cool  deliber- 
ation and  self-control  rather  than  for  their  burn- 


QUALIFICATIONS  FOR  MISSION  IVORK     195 

ing  zeal  and  enthusiasm.  We  need  men  who 
are  intellect  rather  than  a  bundle  of  nerves.  A 
nervous,  excitable,  uneasy  person  will  fret  and 
wear  himself  out  in  from  six  months  to  three 
years  in  Japan." 

It  is  desirable,  then,  in  the  first  place,  that  the 
missionary  be  a  sound  physical  man.  No  one 
should  be  accepted  by  a  mission  board  for  work 
in  Japan  who  cannot  secure  a  policy  in  a  reliable 
life-insurance  company,  and  it  would  be  well  if 
the  medical  examination  were  made  by  an  ex- 
aminer for  such  company.  The  examinations 
made  by  a  physician  appointed  by  the  mission 
boards  are  usually  mere  farces,  for  the  desire  to 
go  as  a  missionary  frequently  covers  up  many 
physical  weaknesses  and  prevents  a  thorough 
examination.  The  examination  should  therefore 
be  made  by  a  disinterested  medical  man,  who 
will  not  be  influenced  by  such  motives. 

It  seems  hard  to  subject  candidates  for  mission 
work  to  such  rigid  examinations,  and  perhaps  re- 
fuse to  send  them  because  of  some  small  physi- 
cal defect;  but  the  interests  of  the  work  make 
it  imperative.  Otherwise  the  young  missionary 
will,  in  all  probability,  break  down  and  have  to 
go  home  in  three  or  four  years,  before  he  has 
been  able  to  do  any  active  work.  The  experi- 
ment will  have  cost  the  board  a  large  amount  of 
money  and  a  loss  of  several  years,  and  the  mis- 


196  THE  GIST  OF  JAPAN 

sionary  some  of  the  best  years  of  his  hfe,  prob- 
ably making  of  him  an  incurable  invalid.  In  so 
serious  a  matter  as  this  the  boards  cannot  afford 
to  be  swayed  by  sentiment.  Nothing  but  sound 
business  principles  should  be  followed. 

The  same  physical  requirements  should  be 
made  for  the  woman  as  for  the  man.  She,  too, 
should  be  subjected  to  a  medical  examination, 
and  any  serious  defect  in  her  constitution  should 
cause  her  immediate  rejection.  It  seems  hard  to 
subject  the  wife  to  this  test,  as  she  is  not  a  mis- 
sionary in  the  strict  sense  of  the  term,  and  to 
many  the  requirement  will  be  distasteful ;  but  for 
their  protection,  and  for  a  judicious  use  of  con- 
secrated funds,  the  boards  should  require  it.  A 
little  thought  will  show  that  the  failure  of  the 
wife's  health  is  just  as  disastrous  for  the  mission 
as  the  failure  of  her  husband's.  It  cripples  his 
efficiency  while  on  the  field,  and  ultimately  drives 
him  home.  Most  boards  operating  in  Japan  have 
not  made  this  requirement,  and  as  a  consequence 
many  missionaries'  wives  are  in  poor  health,  and 
as  many  men  have  had  to  return  home  because 
of  the  failure  of  their  wives'  health  as  for  any 
other  one  cause. 

The  mission  boards  should  not  appoint  too 
young  men  to  work  in  Japan.  It  is  well  known 
that  young  men  cannot  endure  so  well  as  older 
ones  change  of  climate  and  hard  work.     Those 


QUALIFlCATIOr^S  FOR  MISSION  WORK     197 

who  are  physically  and  mentally  immature  will 
very  probably  be  unable  to  bear  the  strain.  In 
general,  no  one  should  be  sent  out  under  twenty- 
five  years  of  age,  and  it  would  be  safer  if  all  who 
came  had  attained  the  age  of  thirty.  Against 
this  it  is  argued  that  a  young  person  will  acquire 
the  language  more  readily  than  an  older  one,  and 
this  is  doubtless  true.  But  health  is  o/  first  im- 
portance. 

Spiritual  Qualifications. — Although  I 
consider  spiritual  qualifications  after  physical 
ones,  I  nevertheless  regard  them  as  of  great  im- 
portance. It  is  highly  desirable  that  every  mis- 
sionary be  a  deeply  spiritual  man,  fully  conse- 
crated to  the  cause  of  Christ.  The  consecration 
needed  in  the  missionary  is  little  different  from 
that  needed  in  the  home  pastor.  If  he  has  given 
himself  and  all  that  he  has  to  Christ,  he  will  be 
ready  to  work  for  Him  anywhere.  Those  who 
come  to  the  mission  field  without  such  consecra- 
tion, expecting  the  grandeur  of  the  work  to  beget 
it,  will  be  bitterly  disappointed.  In  many  in- 
stances contact  with  heathenism  weakens  more 
than  it  strengthens  consecration.  The  societies 
should  require  that  those  who  are  to  do  spiritual 
work  should  be  consecrated,  spiritual  men. 

The  missionary  should  be  sound  in  the  faith, 
should  clearly  discern  and  readily  accept  the 
fundamental  doctrines  of  Christianity,  and  should 


198  THE  GIST  OF  JAPAN 

be  able  to  distinguish  between  essentials  and 
non-essentials,  tenaciously  holding  to  the  former, 
while  allowing  liberty  in  regard  to  the  latter. 
He  will  encounter  many  strange  things  in  his 
new  environment;  many  of  his  pet  theories 
will  be  exploded,  and  he  will  meet  much  that 
will  try  his  faith.  His  belief  in  the  essentials  of 
Christianity  should  be  so  strong  that  even  if  his 
views  undergo  a  change  in  non-essentials  he  shall 
not  be  shaken  at  the  center.  He  must  be  able  to 
defend  his  faith  against  its  enemies,  as  well  as  to 
impart  it  to  those  to  whom  he  is  sent.  To  do 
this  his  own  hold  upon  it  must  be  firm  and  un- 
yielding. 

The  missionary  should  have  a  positive,  not  a 
negative,  faith.  His  position  should  continually 
be  one  of  offense,  not  of  defense.  His  faith  must 
be  aggressive  and  dominant  in  its  hold  upon 
others,  must  be  both  persuasive  and  constructive. 
He  must  be  sure  of  the  faith  in  which  he  trusts, 
and  must  be  positive  in  his  presentation  of  it  to 
the  world. 

It  is  especially  important  that  the  missionary's 
doctrinal  development  be  full  and  rounded;  He 
should  see  all  the  doctrines  of  the  Christian  sys- 
tem in  their  proper  relation  to  one  another,  and 
should  give  due  importance  to  each.  A  one- 
sided, eccentric  man,  who  has  struck  off  from  the 
main  line  of  doctrinal  development  and  is  on  a 


QUALIFICATIONS  FOR  MISSION  H^ORK     199 

side-track,  having  exalted  some  one  phase  of  the 
Christian  teaching  or  life  to  the  exclusion  of 
others,  is  not  fitted  for  mission  work.  He  can  be 
used  to  better  effect  at  home,  because  there  he 
is  continually  under  restraining  influences,  while 
here  there  are  no  restraints.  For  this  reason 
what  would  be  only  a  harmless  eccentricity  at 
home  may  result  in  great  mischief  abroad.  Those 
who  are  to  found  the  church  in  Japan,  to  shape 
its  theology  and  its  life,  should  be  well-rounded 
men,  who  will  not  unduly  exalt  any  one  doctrine, 
but  who,  having  a  comprehensive  view  of  the 
Christian  system,  will  give  due  importance  to 
every  part. 

It  is  very  important  that  prospective  mission- 
aries fully  count  the  cost,  and  be  prepared  before- 
hand to  endure  patiently  the  trials  and  hardships 
that  will  be  sure  to  meet  them.  No  one  should 
go  out  without  having  carefully  considered  all  of 
these  things,  and  gained  the  full  consent  of  his 
heart  to  endure  them.  If  the  cost  has  not  been 
counted,  and  the  work  willingly  entered  upon 
with  a  full  knowledge  of  its  hardships  and  diffi- 
culties, the  encounter  of  th^se  upon  the  field  is 
apt  to  result  in  disappointment  and  dissatisfaction. 

Every  missionary  should  be  a  lover  of  human- 
ity, even  in  its  lowest  and  most  degraded  forms. 
It  is  useless  for  us  to  attempt  to  persuade  and 
influence  non-Christian  men  if  we  do  not  love 


200  THE  GIST  OF  JAPAN 

them.  The  audiences  we  address  may  not  be 
moved  by  our  logic  or  rhetoric;  our  most  elo- 
quent sermons  may  have  no  effect  on  them ;  but 
practical  illustrations  of  our  love  for  them  will  al- 
ways meet  with  a  hearty  response.  Love  is  the 
key  that  opens  all  hearts.  "  Faith,  hope,  love, 
these  three;  but  the  greatest  of  these  is  love." 

To  love  refined  Christian  men  and  women  is 
easy,  but  to  love  humanity  in  its  more  degraded 
forms  is  hard.  And  yet  the  missionary  must  be 
prepared  to  love  an  alien  race,  that  regards  him 
with  coolness  and  distrust.  He  must  be  ready 
to  associate  with  lowly  people,  amid  humble  and 
immoral  surroundings,  and  to  be  patient,  kind, 
and  loving  to  the  most  degraded.  No  one  who 
has  not  lived  on  the  mission  field  and  associated 
freely  with  the  people  knows  how  hard  this  is. 
Such  love  will  win  more  men  to  Christ  than  elo- 
quent preaching  or  most  careful  instruction.  The 
man  who  possesses  a  large  amount  of  it,  other 
things  being  equal,  will  meet  with  success. 

The  missionary  should,  as  far  as  possible,  pre- 
sent in  his  own  character  all  Christian  graces. 
He  will  be  looked  upon  as  a  product  of  the  faith 
he  represents,  and  will  exercise  more  influence 
by  his  life  than  by  his  words.  He  must  not  be 
impatient,  quarrelsome,  or  wilful,  and,  above  all, 
he  must  not  be  proud.  Constant  association  with 
an  inferior  race  is  apt  to  beget  a  haughty,  dom- 


QUALIFICATIONS  FOR  MISSION  WORK     201 

ineering  manner,  and  the  missionary  needs  to  be 
especially  on  his  guard  against  this.  He  may 
present  no  striking  defects  of  character,  else  his 
faith  will  be  held  responsible  for  them.  Peculiar- 
ities and  faults  that  are  known  to  be  merely  per- 
sonal at  home  are  regarded  in  the  mission  field 
as  the  result  of  a  bad  religion. 

It  is  very  important  that  the  missionary  be  an 
attractive  man,  possessed  of  personal  magnetism. 
He  should  by  nature  draw  men,  not  repel  them. 
Although  hard  to  define,  we  all  know  what  this 
power  is.  Let  a  little  child  come  into  a  room 
where  two  men  are  sitting.  It  will  readily  go  to 
the  one,  but  no  amount  of  coaxing  will  induce  it 
to  go  to  the  other.  The  one  possesses  an  innate 
power  to  attract,  while  the  other  repels.  Where 
the  personal  element  plays  so  important  a  role  it 
is  essential  that  the  missionary  possess  the  power 
to  draw  men. 

Mental  Qualifications. — Hardly  less  im- 
portant than  physical  and  spiritual  are  the  men- 
tal qualifications.  A  mediocre  man  cannot  do 
good  work  in  any  mission  field,  least  of  all  in  a 
field  Hke  Japan.  None  but  strong  men  should  be 
sent  out.  In  former  years,  when  the  science  of 
missions  was  little  understood,  it  was  thought  a 
waste  to  send  a  man  of  unusual  intellectual  en- 
dowments, because  an  ordinary  man  could  do  the 
work  just  as  well;  but  the  boards  have  wisely 


202  THE  GIST  OF  JAPAN 

abandoned  that  policy.  Experience  has  clearly 
demonstrated  the  wisdom  of  sending  the  very 
best  men  that  can  be  had. 

In  the  first  place,  the  prospective  missionary  to 
Japan  should  have  as  complete  and  thorough  a 
mental  training  as  possible.  A  full  academic  and 
theological  course  is  highly  desirable.  He  should 
know  how  to  reason  logically  and  profoundly, 
and  should  be  a  skilled  dialectician,  able  to  meet 
the  native  scholars  on  their  own  ground.  The 
subtle  philosophies  of  the  East,  which  he  will 
daily  encounter,  can  only  be  dealt  with  by  a  man 
thoroughly  trained.  The  atheistic  and  agnostic 
philosophies  of  the  West  are  spread  over  all 
Japan,  and  the  missionary  must  be  able  to  com- 
bat them. 

Another  reason  why  the  missionary  should  be 
as  highly  educated  as  possible  is  that  large  num- 
bers of  the  Japanese  people  are  highly  educated, 
and  a  man  of  poor  ability  and  training  cannot 
command  their  respect.  Education  is  to-day 
being  diffused  more  and  more  throughout  Japan, 
and  the  missionary  must  work  among  an  edu- 
cated people.  It  is  necessary  that  he  feel  him- 
self to  be  at  least  the  intellectual  equal  of  all  with 
whom  he  comes  in  contact. 

In  order,  then,  successfully  to  combat  the  sub- 
tle philosophies  of  the  East,  to  show  the  fallacies 
of  the  prevalent  skeptical  philosophies   of   the 


QUALIFICATIONS  FOR  MISSION   IVORK     203 

West,  and  to  command  the  respect  of  the  people 
among  whom  he  labors,  the  missionary  to  this 
land  should  have  a  thorough  intellectual  train- 
ing. 

Linguistic  talent  is  another  essential,  and  es- 
pecially so  in  Japan.  No  one  should  be  sent  here 
who  is  deficient  in  this.  This  language  is  perhaps 
the  most  difficult  of  all  spoken  languages  for  an 
Occidental  to  acquire.  It  is  so  thoroughly  un- 
like any  of  the  European  languages  that  the  stu- 
dent must  change  his  view-point  and  learn  to 
look  at  things  as  the  Japanese  do  before  he  can 
make  much  progress.  To  master  it  one  must 
study  both  Japanese  and  Chinese.  While  a  fair 
linguist  can,  by  hard  work,  preach  with  compar- 
ative intelligibility  after  three  years  of  study,  a 
complete  mastery  of  the  language  is  the  work  of 
a  lifetime. 

If  any  one  contemplating  mission  work  in 
Japan  remembers  that  he  was  a  poor  student  of 
languages  at  college  and  made  little  progress  in 
them,  let  him  feel  assured  that  he  can  probably 
serve  the  Lord  better  at  home.  I  state  this 
matter  strongly  because  just  here  is  where  so 
many  missionaries  fail.  There  are  men  who 
have  been  here  ten  or  fifteen  years  and  yet  who 
experience  great  difficulty  in  constructing  the 
smallest  sentence  in  Japanese.  Such  men  are  not 
useless ;  in  certain  departments  they  serve  well ; 


204  THE  GIST  OF  JAPAN 

but  they  would  probably  be  of  more  use  at 
home.  At  least  one  third  of  all  the  missionaries 
in  Japan,  if  called  upon  to  make  an  extempore 
address  in  Japanese,  would  be  found  wanting. 
In  view  of  these  -facts,  how  important  it  be- 
comes that  only  those  men  be  sent  out  who 
have  a  reasonable  expectation  of  learning  the 
language ! 

Along  with  natural  linguistic  talent,  the  pro- 
spective missionary  should  have  a  large  amount  of 
perseverance.  Nothing  but  persistent,  slavish 
work  through  many  years  will  enable  one  to 
speak  Japanese  well;  and  no  one  should  come 
here  who  is  not  willing  to  stick  to  an  unattractive 
task  until  it  is  accomplished. 

It  is  of  primary  importance  that  the  missionary 
have  a  large  endowment  of  common  sense. 
Nothing  else  will  make  up  for  deficiency  in  this. 
It  alone  gives  power  to  adapt  one's  self  to  a  new 
environment  and  to  live  under  changed  condi- 
tions. The  demands  upon  common  sense  here 
are  much  greater  than  at  home,  because  the 
conditions  under  which  we  live  are  so  different, 
and  the  practical  questions  that  daily  meet  us  are 
so  numerous.  Dr.  Lawrence  finely  says :  *'  At 
home  so  much  common  sense  has  been  organized 
into  custom  that  we  are  all  largely  supported  by 
the  general  fund,  and  many  men  get  along  with 
a  very  slender  stock  of  their  own.     But  on  the 


QUALIFICATIONS  FOR  MISSION  IVORK     205 

mission  field,  where  Christian  custom  is  yet  in 
the  making,  the  drafts  on  common  sense  would 
soon  overdraw  a  small  account." 

A  knowledge  of  music  will  be  found  of  great 
assistance  to  the  missionary,  the  more  the  better. 
He  will  often  have  to  start  his  own  hymns,  play 
the  organ,  or  direct  the  music.  He  may  have  to 
translate  hymns  and  set  them  to  music,  or  even 
compose  tunes  himself.  Good  church  music  is 
now  so  essential  in  worship  that  every  missionary 
should  have  a  knowledge  of  it.  But  this  quali- 
fication, while  highly  desirable,  is  not  indispen- 
sable. 

The  missionary  also  needs  to  a  great  degree 
the  power  of  self-control.  He  should  be  a  cool, 
conservative  man,  able  to  govern  himself  under 
all  circumstances.  He  must  not  be  moved  to 
excessive  labor  by  the  present  needs  of  the  work, 
but  must  exercise  self-restraint,  husbanding  his 
strength  for  future  tasks.  One  of  the  most  diffi- 
cult things  to  do  is  to  refrain  from  overwork 
when  the  need  of  work  is  so  apparent.  But  the 
missionary  must  consider  the  permanent  interests 
of  the  work  ahead  of  its  temporary  needs. 

To  sum  up  the  desired  intellectual  qualifica- 
tions :  a  missionary  to  Japan  should  have  a  good 
mind,  well  disciplined  by  thorough  training;  an 
abundant  supply  of  common  sense;  linguistic 
ability,  and  the  power  of  self-control. 


206  THE  GIST  OF  JAPAN 

There  is  one  other  qualification,  that  can  hardly 
be  classed  under  any  of  the  above  heads,  i.e.,  the 
missionary  should  be  a  married  man.  The  vast 
majority  of  missionaries  in  the  field  to-day  are 
unanimous  in  this  judgment.  The  experience 
of  the  various  mission  boards  and  societies  also 
confirms  it,  and  they  are  sending  out  fewer 
single  men  each  year. 

Married  men  make  more  efficient  workers  for 
many  reasons.  They  enjoy  better  health  and 
are  better  satisfied.  They  have  a  home  to  which 
they  can  go  for  rest  and  sympathy,  and  in  which 
they  can  find  agreeable  companionship.  They 
have  the  loving  ministrations  of  a  wife  in  times 
of  sickness  and  despondency,  and  they  also  have 
the  cheer  and  relaxation  of  children's  society. 
All  of  these  things  tend  to  make  the  missionary 
healthier  and  happier,  and  enable  him  to  do  bet- 
ter work. 

Again,  he  should  be  married  because  a  man  of 
mature  years  who  is  single  is  regarded  with  more 
or  less  suspicion.  To  the  Japanese  celibacy  is 
an  unnatural  state,  and  it  is  seldom  found.  Most 
unmarried  men  here  are  immoral,  and  therefore 
the  unmarried  missionary  is  naturally  suspected 
of  leading  an  immoral  life,  which  cripples  his  in- 
fluence. 

But  the  strongest  argument  in  favor  of  married 
as  against  single  missionaries  is  that  the  former 


QUALIFICATION^  FOR  MISSION  IVORK     207 

alone  are  able  to  build  Christian  homes.  The 
homes  of  single  men  are  very  poor  things  at  best, 
and  certainly  cannot  be  pointed  to  as  models. 
But  the  married  man  establishes  a  Christian  home 
in  the  midst  of  his  people,  and  sets  them  a  con- 
crete example  of  what  Christian  family  life  should 
be.  This  example  is  one  of  the  most  potent  in- 
fluences for  good  operating  on  the  mission  field. 

In  home  life  perhaps  more  than  in  any  other 
respect  Japanese  society  is  wanting.  The  reno- 
vation of  the  home  is  one  of  the  crying  needs  of 
the  hour.  An  open  Christian  home,  exhibiting 
the  proper  relations  between  husband  and  wife, 
parents  and  children,  will  do  much  toward  bring- 
ing this  about. 

This  argument  is  not  intended  to  apply  against 
single  women  who  come  out  to  teach  in  the  girls* 
schools.  Their  work  is  entirely  diff"erent,  and  is 
such  as  can  be  done  best  by  single  women.  The 
argument  applies  only  to  the  missionary  engaged 
in  evangelistic  work. 

Such  I  believe  to  be  the  qualifications  essential 
to  successful  mission  work  in  Japan.  To  many 
the  requirements  may  seem  too  strict.  But  the 
work  to  which  the  missionary  is  called  is  a  high 
and  noble  one,  and  the  ideal  for  a  worker  should 
be  correspondingly  high.  The  extreme  difficulty 
of  the  work,  and  its  great  expense,  make  it  im- 
perative that  only  men  adapted  to  it  be  sent  out. 


208  THE  GIST  OF  JAPAN 

While  setting  forth  this  high  ideal  of  what  a 
missionary  to  this  land  should  be,  no  one  is  more 
sensible  than  the  writer  of  the  fact  that  many- 
missionaries,  including  himself,  fail  to  realize  it. 
But  he  is  glad  to  be  able  to  affirm  that  a  large 
per  cent,  of  these  desired  qualifications  are  found 
in  the  majority  of  the  missionary  brethren  in 
Japan. 


XII 

PRIVATE   LIFE   OF  THE    MISSIONARY 

It  is  our  purpose  in  this  chapter  to  show  the 
churches  at  home  something  of  the  life  which 
their  missionaries  lead  in  Japan.  We  will  attempt 
to  draw  aside  the  veil  and  look  at  their  private 
life — the  holy  of  holies.  This  is  a  delicate  task, 
and  I  hesitate  to  undertake  it.  And  yet  I  think 
a  knowledge  of  the  trials,  perils,  discouragements, 
temptations,  hopes,  and  fears  of  the  missionary 
may  be  very  profitable  to  those  who  support 
our  missions. 

Missionaries  are  men  of  like  appetites,  passions, 
hopes,  and  desires  with  those  at  home.  They 
long  for  and  enjoy  the  comforts  and  amenities 
of  life.  They  have  wives  and  children  whom 
they  love  as  devotedly,  and  for  whom  they  desire 
to  provide  as  comfortable  homes,  as  the  pastor 
at  home. 

There  was  a  time  when  missionaries  were 
209 


210  THE  GIST  OF  JAPAN 

called  upon  to  forego  nearly  all  social  pleasures 
and  submit  to  endless  discomforts,  but  that  time 
is  past.  The  mission  home  to-day  is  frequently 
as  comfortable  as  that  of  the  pastor  in  America. 
It  is  right  that  the  standard  of  living  in  the  home 
lands  should  be  maintained  by  the  missionaries 
abroad,  and  that  they  surround  themselves  with 
all  available  pleasures  and  conveniences.  There 
is  no  reason  why  a  man  should  lay  aside  all 
pleasures  and  comforts  so  soon  as  he  becomes  a 
missionary. 

Those  who  live  in  the  foreign  ports  in  Japan 
have  nice,  roomy  houses  modeled  after  Western 
homes.  Many  of  them  are  surrounded  with 
beautiful  lawns  and  fine  flowers,  and  are  a  com- 
fort and  delight  to  their  possessors.  Most  of  the 
missionaries  who  live  in  the  interior  occupy  native 
houses,  slightly  modified  to  suit  foreign  taste. 
By  building  chimneys,  and  substituting  glass  for 
paper  windows,  the  native  houses  can  be  made 
quite  comfortable,  though  they  are  colder  in  win- 
ter and  do  not  look  so  well  as  foreign  ones.  The 
writer  has  lived  in  such  a  home  during  most  of 
his  residence  in  Japan,  and  has  suffered  little 
inconvenience.  Some  of  the  wealthier  mission 
boards  have  built  foreign  houses  even  in  the  in- 
terior, and  to-day  there  are  a  good  many  such 
scattered  over  Japan. 

As  has  been  before   remarked,   the   mission 


PRIVATE  LIFE  OF  THE  MISSIONARY        211 

home  is  one  of  the  most  important  factors  in 
connection  with  the  work;  it  is  a  little  bit  of 
Christendom  set  down  in  the  midst  of  heathen- 
dom. It  presents  to  the  non- Christian  masses 
around  it  a  concrete  example  of  exalted  family- 
life,  with  equality  and  trust  between  husband  and 
wife,  and  mutual  love  between  parents  and  chil- 
dren— things  not  generally  found  in  the  native 
home.  It  is  a  beacon-light  shining  in  a  dark 
place. 

This  is  one  of  the  many  reasons  why  a  mis- 
sionary should  be  a  married  man.  The  single 
man  cannot  create  this  model  home,  which  is  to 
teach  the  people  by  example  what  Christian 
family  life  should  be.  In  this  respect  Catholic 
missions  are  deficient,  the  celibacy  of  the  priests 
precluding  family  life. 

First,  then,  the  mission  home  is  an  example  to 
the  non- Christian  people  around  it.  It  is  fre- 
quently open  to  them,  and  they  can  see  its  work- 
ings. They  often  share  its  hospitality  and  sit  at 
its  table.  Their  keen  eyes  take  in  everything, 
and  a  deep  impression  is  made  upon  them. 

Just  here  arises  one  of  the  greatest  difficulties 
the  missionary  has  to  contend  with  in  his  private 
life.  The  people  are  so  inquisitive  naturally,  the 
mission  home  is  so  attractive  to  them,  and  our 
idea  of  the  privacy  and  sanctity  of  the  home  is  so 
lacking  in  their  etiquette,  that  it  is  hard  to  keep 


212  THE  GIST  OF  JAPAN 

the  home  from  becoming  public.  People  will 
come  in  large  numbers  at  the  most  unseasonable 
hours,  simply  out  of  curiosity,  wanting  to  see 
and  handle  everything  in  the  house.  It  is  often 
necessary,  in  self-defense,  to  refuse  them  admit- 
tance, except  at  certain  hours.  Not  only  are  the 
seclusion  and  privacy  of  the  home  endangered, 
but  the  missionary  also  is  in  great  danger  of  hav- 
ing his  valuable  time  uselessly  frittered  away. 

Notwithstanding  all  that  the  mission  home  is 
to  the  people,  it  is  much  more  to  the  missionary. 
It  should  be  to  him  a  sure  retreat  and  seclusion 
from  the  peculiarly  trying  cares  and  worries  of 
his  work.  It  should  be  a  place  where  he  can 
evade  the  subtle  influences  of  heathenism  which 
creep  in  at  every  pore — a  safe  retreat  from  the 
sin  and  wickedness  and  vice  around  it. 

The  mission  home  should  be  a  Western  home 
transplanted  in  the  East.  It  may  not  become 
too  much  orientalized.  It  should  have  Western 
furniture,  pictures,  musical  instruments,  etc.,  and 
should  make  its  possessor  feel  that  he  is  in  a 
Western  home.  It  should  be  well  supplied  with 
books  and  newspapers,  and  everything  else  that 
will  help  to  keep  its  inmates  in  touch  with  the 
life  of  the  West.  The  missionary  may  not  be 
orientalized,  else  he  will  be  in  danger  of  becom- 
ing heathenized. 

For  the  sake  of  his  children  the  missionary's 


PRIVATE  LIFE  OF  THE  MISSIONARY        213 

home  should  be  as  exact  a  reproduction  of  the 
Western  home  as  possible.  These  children  are 
citizens  of  the  West,  heirs  of  its  privileges;  and 
to  it  they  will  go  before  they  reach  years  of 
maturity.  Therefore  it  is  but  fair  that  their  child- 
hood home  should  reflect  its  civilization. 

In  order  that  the  missionary  may  be  able  to 
build  up  such  a  home  it  is  necessary  that  he 
be  paid  a  liberal  salary.  While  living  in  native 
style  is  very  cheap,  living  in  Western  style  is 
perhaps  as  dear  here  as  in  any  country  in  the 
world.  Clothing,  furniture,  much  of  the  food, 
etc.,  must  be  brought  from  the  West;  and  we 
must  pay  for  it  not  only  what  the  people  at 
home  pay,  but  the  cost  of  carrying  it  half-way 
round  the  world,  and  the  commission  of  two  or 
three  middlemen  besides. 

Most  boards  operating  in  Japan  pay  their  men 
a  liberal  salary.  They  also  pay  an  allowance  for 
each  child,  health  allowance,  etc.  All  this  is 
well.  Man  is  an  animal,  and,  like  other  animals, 
he  must  be  well  cared  for  if  he  is  to  do  his  best 
work.  No  farmer  would  expect  to  get  hard  work 
out  of  a  horse  that  was  only  half  fed,  and  no 
mission  board  can  expect  to  get  first-class  work 
out  of  a  missionary  who  is  not  liberally  supported. 
The  missionary  has  enough  to  worry  him  without 
having  to  be  anxious  about  finances. 

Especially  is  it  wise  that  the  boards  give  their 


214  THE  GIST  OF  JAPAN 

men  an  allowance  for  children.  The  expenses 
incident  to  a  child's  coming  into  the  world  in 
the  East  are  very  high.  The  doctor's  bill  alone 
amounts  frequently  to  more  than  $ioo.  Then 
a  nurse  is  absolutely  necessary,  there  being  no 
relatives  and  friends  to  perform  this  office,  as 
sometimes  there  are  in  the  West.  The  birth  of  a 
child  here  means  a  cash  outlay  of  $150  to  $200, 
to  pay  which  the  missionary  is  often  reduced  to 
hard  straits.  If  he  belongs  to  a  board  that  makes 
a  liberal  child's  allowance  he  is  fortunately  re- 
lieved from  this  difficulty. 

The  allowance  is  also  necessary  to  provide  for 
the  future  education  of  the  child.  As  there  are 
no  suitable  schools  here,  children  must  be  sent 
home  to  school  at  an  early  age.  They  cannot 
stay  in  the  parental  home  and  attend  school  from 
there,  as  American  children  do,  but  must  be 
from  childhood  put  into  a  boarding-school,  and 
this  takes  money.  Now  no  missionaries*  salaries 
are  sufficiently  large  to  enable  them  to  lay  up 
much  money,  and  unless  there  is  a  child's  allow- 
ance there  will  be  no  money  for  his  education,  in 
which  event  the  missionary  must  sacrifice  his 
self-respect  by  asking  some  school  or  friends  to 
educate  his  child.  He  feels  that  if  any  one  in 
the  world  deserves  a  salary  sufficient  to  meet  all 
necessary  expenses  without  begging,  he  does; 
and  it  hurts  him  to  give  his  life  in  hard  service  to 


PRIVATE  LIFE  OF  THE  MISSIONARY        215 

the  church  in  a  foreign  land,  and  then  have  his 
children  educated  on  charity. 

All  mission  boards  should  give  their  men  an 
allowance  for  each  child,  unless  the  salary  paid  is 
sufficiently  large  to  enable  them  to  lay  aside  a 
sufficient  sum  for  this  very  purpose. 

The  health  allowance  is  also  a  wise  provision  be- 
cause the  climate  is  such  as  often  to  necessitate 
calling  in  a  physician,  and  doctors'  bills  are  enor- 
mously high.  If  the  missionary  is  not  well  he 
cannot  work ;  but  if  he  is  left  to  pay  for  medical 
attendance  himself  out  of  a  very  meager  salary, 
all  of  which  is  needed  by  his  wife  and  children, 
he  will  frequently  deny  himself  the  services  of  a 
physician  when  they  are  really  needed. 

The  work  of  the  missionary  is  most  trying,  and 
the  demands  on  his  health  and  strength  are  very 
exhausting.  The  petty  worries  and  trials  that 
constantly  meet  him,  the  rivalries  and  quarrels 
which  his  converts  bring  to  him  for  settlement, 
the  care  of  the  churches,  anxiety  about  his 
family,  etc.,  are  a  constant  strain  on  his  vital 
force,  in  order  to  withstand  which  it  is  necessary 
that  he  should  have  regular  periods  of  rest  and 
recreation.  Nature  demands  relaxation,  and  she 
must  have  it,  or  the  health  of  the  worker  fails. 

It  is  customary  in  Japan  for  the  missionaries  to 
leave  their  fields  of  work  during  the  summer 
season  and  spend  six  weeks  or  two  months  in 


216  THE  GIST  OF  JAPAN 

sanatoria  among  the  mountains  or  by  the  sea- 
shore. Here  their  work,  with  its  cares  and  anxi- 
eties, is  all  laid  aside.  The  best-known  sanatoria 
in  Japan  are  Karuizawa,  Arima,  Hakone,  Sapporo, 
and  Mount  Hiezan.  In  most  of  these  places 
good  accommodations  are  provided,  and  the  hot 
weeks  can  be  spent  very  pleasantly.  Large 
numbers  of  missionaries  gather  there,  and  for  a 
short  time  the  tired,  isolated  worker  can  enjoy 
the  society  of  his  own  kind;  his  wife  can  meet 
and  chat  with  other  housewives ;  and  his  children 
can  enjoy  the  rare  pleasure  of  playing  with  other 
children  white  like  themselves.  These  resorts 
are  cool,  the  air  is  pure  and  invigorating,  and 
the  missionary  returns  from  them  in  September 
feeling  fresh  and  strong,  ready  to  take  up  with 
renewed  vigor  his  arduous  labors. 

It  is  objected  to  these  vacations  that  they  take 
the  missionary  away  from  his  field  of  work,  and 
that  so  long  an  absence  on  his  part  is  very  inju- 
rious to  the  cause.  This  is  partially  true ;  but  a 
wise  economy  considers  the  health  of  the  worker 
and  his  future  efficiency  more  than  the  temporary 
needs  of  the  work.  The  absence  of  the  foreign 
worker  for  a  short  period  is  not  as  hurtful  as 
one  would  at  first  glance  suppose.  A  relatively 
larger  part  of  the  work  is  left  in  the  hands  of  the 
native  helpers  in  Japan  than  in  most  mission 
fields,  and  these  evangelists  stay  at  their  posts 


PRIVATE  LIFE  OF  THE  MISSIONARY        217 

all  through  the  summer,  and  care  for  its  interests 
while  the  foreigner  is  away.  The  same  need  of 
a  vacation  does  not  exist  in  their  case,  because 
they  are  accustomed  to  the  climate,  and  they 
work  through  their  native  tongue  and  among 
their  own  people. 

The  need  of  this  missionary  vacation  is  so  evi- 
dent that  we  need  only  give  it  in  outline.  In  the 
first  place,  the  unfavorable  climate  makes  a  change 
and  rest  desirable.  As  I  have  already  stated,  the 
climate  of  Japan  is  not  only  very  warm,  but  also 
contains  an  excessive  amount  of  moisture  and  a 
very  small  per  cent,  of  ozone,  and  is  lacking  in 
atmospheric  magnetism  and  electricity ;  hence  its 
effect  upon  people  from  the  West  is  depressing. 
Besides  the  climate,  the  missionary's  work  is  so 
exhaustive  and  trying,  and  its  demands  upon  him 
are  so  great,  that  a  few  weeks'  rest  are  absolutely 
necessary.  The  same  reasons  which  at  home 
justify  the  city  pastor  in  taking  a  vacation  are 
intensified  in  the  missionary's  case. 

Not  least  of  these  reasons  is  that  the  missionary 
may  for  a  while  enjoy  congenial  society.  Many 
of  us  spend  ten  months  of  the  year  isolated  al- 
most entirely  from  all  people  of  our  own  kind. 
The  Japanese  are  so  different  that  we  can  have 
but  little  social  life  with  them;  and  it  is  but 
natural  and  right  that,  for  a  short  period,  we 
'  should  have  the  opportunity  to  meet  and  asso- 


218  THE  GIST  OF  JAPAN 

date  with  our  fellow-missionaries.  The  work 
which  we  do  the  remainder  of  the  year  is  done 
much  better  because  of  this  rest  and  fellowship. 

Dr.  J.  C.  Berry,  in  a  paper  read  before  the 
missionary  conference  at  Osaka  in  1883,  discusses 
very  fully  this  question  of  missionary  vacations 
and  furloughs.  After  elaborating  the  reasons  for 
them,  which  reasons  I  have  given  in  brief  above, 
he  says :  "  It  therefore  follows  that,  because  of 
the  numerous  and  complex  influences  operating 
to-day  to  produce  nerve-tire  in  the  missionary  in 
Japan,  regard  for  the  permanent  interests  of  his 
work  requires  that  a  vacation  be  taken  in  sum- 
mer by  those  residing  in  central  and  southern 
Japan,  the  same  to  be  accompanied  by  as  much 
of  recreation  and  change  as  circumstances  will 
permit." 

With  all  the  care  and  precaution  that  can  be 
taken,  with  systematic  rests  and  vacations,  there 
soon  comes  a  time  when  it  is  necessary  for  the 
missionary  to  return  to  his  home  land,  to  breathe 
again  the  air  of  his  youth,  and  to  replenish  his 
physical,  mental,  and  moral  being.  All  the  mis- 
sion boards  recognize  this  and  permit  their  men 
in  this  and  in  other  fields  to  return  home  on  fur- 
lough after  a  certain  number  of  years.  The  defi- 
nite time  required  by  the  different  missions  before 
a  furlough  is  granted  varies  from  three  to  ten 
years,  the  latter  period  being  the  most  general. 


PRIVATE  LIFE  OF   THE  MISSIONARY       219 

But  this  has  been  found  to  be  too  long,  and  fail- 
ing health  usually  compels  an  earlier  return. 
Some  boards  have  no  set  time,  but  a  tacit  under- 
standing exists  that  the  missionary  may  go  home 
at  the  end  of  six  or  eight  years. 

At  the  end  of  the  prescribed  period  the  mis- 
sionary family  is  taken  home  at  the  expense  of 
the  board,  and  is  given  a  rest  of  a  year  or  eigh- 
teen months.  During  this  time,  if  the  missionary 
is  engaged  in  preaching  or  lecturing  for  the  board, 
as  is  generally  the  case,  he  is  paid  his  full  salary. 
If  he  does  no  work  he  is  sometimes  paid  only 
half  his  salary.  This  is  very  hard,  as  the  salary 
is  just  large  enough  to  support  him  and  his  family, 
and  their  expenses  while  at  home  are  almost  as 
great  as  while  in  the  field.  If  the  salary  is  cut 
down  the  pleasure  and  benefit  of  the  furlough  are 
curtailed.  If  the  missionary  in  the  service  of  the 
board  exhausts  his  health  and  strength  in  an  un- 
favorable climate  it  seems  but  fair  that  he  should 
be  properly  supported  while  endeavoring  to  re- 
cuperate. When  a  church  at  home  votes  its  pas- 
tor a  vacation,  instead  of  cutting  down  his  salary 
during  his  absence,  it  is  customary  to  give  him 
an  extra  sum  to  enable  him  to  enjoy  it.  Why 
should  not  the  same  be  done  for  the  missionary  ? 
He  should  at  least  be  permitted  to  draw  the  full 
amount  of  his  small  salary. 

Against  these  vacations  is  urged  their  great 


220  THE  GIST  OF  JAPAN 

expense  to  the  boards,  the  greater  loss  to  the 
mission  because  of  the  absence  of  the  worker, 
and  the  moral  effect  of  frequent  returns  upon  the 
church  at  home.  All  of  these  objections  have 
weight,  but  they  are  far  outweighed  by  the  rea- 
sons that  necessitate  the  furlough.  The  accumu- 
lated experience  of  the  different  boards  makes 
the  judgment  unanimous  that  these  are  necessary. 

The  judgment  of  competent  medical  men  also 
confirms  the  statement.  Dr.  Taylor  said  in  the 
Osaka  conference :  "  I  am  convinced  that  a  mis- 
sionary's highest  interest  requires,  and  the  great- 
est efficiency  in  his  work  will  be  secured  by,  a 
return  home  at  stated  intervals."  Dr.  Berry  said 
in  the  same  conference:  "The  new  and  strange 
social  conditions  under  which  the  missionary  is 
obliged  to  work ;  the  effects  of  cHmate,  intensified 
in  many  cases  by  comparative  youth ;  the  absence 
of  many  of  those  home  comforts  and  social,  intel- 
lectual, and  religious  privileges  with  which  the 
Christian  civilization  of  to-day  so  plentifully  sur- 
rounds life ;  the  home  ties,  strengthened  by  youth- 
ful affections, — all  these  combine  with  present 
facilities  of  travel  to  render  it  advisable  that  the 
young  missionary  be  at  liberty  to  take  a  compara- 
tively early  vacation  in  his  native  land." 

From  an  economic  standpoint  it  is  wise  to  grant 
these  furloughs.  It  is  poor  economy  to  keep  the 
workers  in  the  field  until  they  are  completely 


PRIVATE  LIFE  OF  THE  MISSIONARY       221 

broken  down,  and  then  have  to  replace  them  by 
inexperienced  men,  who  will  not  be  able  to  do 
the  work  of  the  old  ones  for  years.  Far  wiser  is 
it  to  let  them  stop  and  recuperate  in  the  home 
lands  before  this  breakdown  comes.  It  costs  less 
money  to  keep  a  missionary  well  than  to  care  for 
him  during  a  long,  unprofitable  period  of  sickness. 
I  quote  again  on  this  point  Wallace  Taylor,  M.D., 
who,  in  the  paper  referred  to  above,  said :  "  The 
present  haphazard,  unsystematic  methods  of  most 
missions  and  boards  is  attended  with  the  greatest 
expense  and  the  poorest  returns.  Some  of  the 
boards  working  in  Japan  have  lost  more  time  and 
expended  more  money  in  caring  for  their  broken- 
down  missionaries  than  it  would  cost  to  carry  out 
the  recommendations  herein  made.  Again,  I  ob- 
serve that  many  who  do  not  break  down  begin 
to  fail  in  health  after  the  fourth  or  fifth  year  from 
entering  on  their  work.  They  remain  on  the 
field,  and  are  reluctantly  obliged  to  spend  more 
or  less  time  in  partial  work,  while  experiencing 
physical  discomfort  and  dissatisfaction  of  mind. 
Very  many  of  these  cases  would  have  accom- 
phshed  more  for  the  means  expended  by  a  fur- 
lough home  at  the  close  of  the  fifth  or  sixth  year. 
.  .  .  Over  $90,000  have  been  expended  in  Japan 
by  one  mission  alone  in  distracted  efforts  to  regain 
the  health  of  its  missionaries." 

These  furloughs  are  also  needed  to  keep  the 


222  THE  GIST  OF  J^ PAN 

missionary  in  touch  with  the  life  of  the  home 
churches.  The  West  is  rapidly  progressing  in 
civilization,  in  arts  and  sciences,  and  in  theology 
as  well.  The  missionary  who  spends  ten  or  more 
years  on  the  field  before  returning  home  finds 
himself  in  an  entirely  new  atmosphere,  with  which 
he  is  unfamiliar.  He  looks  at  things  from  the 
standpoint  of  ten  or  more  years  ago ;  his  methods 
of  work,  his  language,  all  are  belated.  In  order 
that  he  may  give  to  the  nascent  churches  of  Japan 
the  very  best  theology,  the  very  best  methods, 
and  the  very  best  life  of  the  Western  churches,  it 
is  necessary  for  him  to  return  frequently  to  breathe 
in  their  spirit  and  life  and  keep  up  with  their  for- 
ward march. 

For  the  missionary's  personal  benefit  he  should 
be  permitted  to  come  into  frequent  contact  with 
the  home  churches.  A  too  long  uninterrupted 
breathing  of  the  poisonous  atmosphere  of  hea- 
thenism has  a  wonderfully  cooling  effect  upon  his 
ardor  and  zeal,  and  is  trying  to  his  faith.  He 
needs  to  come  into  contact  with  the  broader  faith 
and  deeper  life  of  the  home  churches,  and  receive 
from  them  new  consecration  and  devotion  to  his 
work. 

The  church  at  home  needs  also  to  come  fre- 
quently into  contact  with  its  missionaries.  Noth- 
ing will  so  stir  up  interest  and  zeal  in  the  mission 
cause  as  to  see  and  hear  its  needs  from  living, 


PRiyATE  LIFE  OF  THE  MISSIONARY        223 

active  workers,  fresh  from  the  field.  If  mission- 
aries were  more  frequently  employed  to  repre- 
sent the  cause  to  the  churches  at  home  perhaps 
our  mission  treasuries  would  not  be  so  depleted. 
Mission  addresses  from  home  pastors  are  abstract 
and  theoretical ;  those  from  missionaries  are  con- 
crete and  practical.  The  former  speak  from  read- 
ing, the  latter  from  personal  experience.  The 
address  of  the  missionary  comes  with  power  be- 
cause he  speaks  of  what  he  has  seen  and  felt,  and 
his  personality  is  thrown  into  it. 

For  the  sake,  then,  of  the  work  abroad,  of  the 
missionary  himself,  and  of  the  home  churches, 
missionaries  should  be  required  to  take  regular 
furloughs  at  stated  intervals,  and  should  spend 
them  in  the  home  lands. 

How  long  can  the  missionary  safely  work  in 
Japan  before  taking  his  first  furlough  ?  That  will 
depend  upon  the  nature  of  the  man  himself,  and 
the  kind  of  mission  work  in  which  he  is  engaged. 
The  average  length  of  time  spent  here  by  the 
missionaries  before  the  first  furlough  is  about 
seven  years.  There  are  no  men  more  competent 
to  pass  judgment  upon  this  matter  than  Drs. 
Berry  and  Taylor,  who  have  spent  the  better  part 
of  their  lives  here,  in  the  service  of  the  American 
Board,  and  who  are  thoroughly  acquainted  with 
the  conditions  that  surround  us.  Dr.  Berry  says : 
"  I  do  not  hesitate  to  affirm  that  the  *  ten-year- 


224  THE  GIST  OF  JAPAN, 

or-longer  rule,'  still  adhered  to  by  some  mission- 
ary societies,  and  by  many  missionaries  as  well, 
is  too  long  for  the  first  term.  ...  I  indorse  what 
in  substance  has  been  suggested  by  my  friend 
Dr.  McDonald,  viz.,  that  the  time  of  service  on 
the  field  prior  to  the  first  furlough  be  seven 
years,  and  that  prior  to  subsequent  furloughs  be 
ten  years;  this  plan  to  be  modified  by  health, 
existing  conditions  of  work,  home  finances,  and 
by  individual  preferences."  Dr.  Taylor  says: 
"  My  observations  have  led  me  to  the  conclusion 
that  the  first  furlough  ought  to  be  taken  at  the 
close  of  the  fifth  or  sixth  year,  and  after  that  once 
every  eight  or  ten  years." 

We  have  yet  to  look  at  the  trials  and  sorrows, 
the  encouragements  and  joys,  of  the  missionary. 
We  have  already  looked  into  the  missionary's 
home ;  let  us  now  endeavor  to  look  into  his  heart. 
If  the  former  is  his  sanctum^  this  is  his  sanctum 
sanctorum  ;  and  I  trust  my  missionary  brethren 
will  pardon  me  for  exposing  it  to  the  public  view. 

We  will  pass  by  all  physical  hardships,  such 
as  climate,  improper  food,  poor  houses,  etc.  Al- 
though these  are  often  greater  hardships  than 
the'  people  at  home  know,  they  are  but  "  light 
afflictions  "  to  the  missionary.  His  real  trials  lie 
in  an  entirely  different  sphere. 

The  greatest  hardship  the  missionary  has  to 


PRIVATE  LIFE  OF  THE  MISSIONARY        225 

bear  is  his  loneliness  and  isolation.  Separated 
almost  entirely  from  his  own  race,  he  is  deprived 
of  all  those  social  joys  that  are  so  dear  to  him. 
The  thought  of  his  kinsmen  and  friends  is  ever 
in  his  mind,  but  alas!  they  are  so  far  away. 
He  must  go  on  year  after  year  living  among  a 
people  from  whom  an  impassable  gulf  separates 
him,  leading  the  same  lonely  life.  For  the  first 
year  or  two  he  rather  enjoys  the  quiet  and  pri- 
vacy, but  by  and  by  it  becomes  almost  unendur- 
able. Dr.  Edward  Lawrence  has  correctly  styled 
the  missionary  "an  exile."  We  cannot  do  bet- 
ter than  quote  his  words :  "  Very  many  of  the 
missionary's  heaviest  burdens  are  summed  up  in 
the  one  word  whose  height  and  breadth  and 
length  and  depth  none  knows  so  well  as  he — that 
word  'exile.'  It  is  not  merely  a  physical  exile 
from  home  and  country  and  all  their  interests; 
it  is  not  only  an  intellectual  exile  from  all  that 
would  feed  and  stimulate  the  mind;  it  is  yet 
more — a  spiritual  exile  from  the  guidance,  the  in- 
struction, the  correction,  from  the  support,  the 
fellowship,  the  communion  of  the  saints  and  the 
church  at  home.  It  is  an  exile  as  when  a  man  is 
lowered  with  a  candle  into  foul  places,  where  the 
noxious  gases  threaten  to  put  out  his  light,  yet 
he  must  explore  it  all  and  find  some  way  to  drain 
off  the  refuse  and  let  in  the  sweet  air  and  sun  to 
do  their  own  cleansing  work.  .  .  .  The  mission- 


226  THE  GIST  OF  JAPAN 

ary  is  not  only  torn  away  from  those  social  bonds 
that  sustain,  or  even  almost  compose,  our  men- 
tal, moral,  and  spiritual  life,  but  he  is  forced  into 
closest  relations  with  heathenism,  whose  evils  he 
abhors,  whose  power  and  fascinations,  too,  he 
dreads.  And  when  at  last  he  can  save  his  own 
children  only  by  being  bereft  of  them,  he  feels 
himself  an  exile  indeed." 

The  missionary's  life  is  full  of  disappointments. 
Men  for  whom  he  has  labored  and  prayed  it  may 
be  for  years,  and  in  whom  he  has  placed  implicit 
confidence,  will  often  bitterly  disappoint  him  in 
their  Christian  life.  Boys  who  have  been  edu- 
cated on  his  charity,  who  are  what  they  are 
solely  by  his  help,  will  frequently  be  guilty  of 
base  ingratitude,  and,  worse  yet,  will  repudiate 
his  teachings.  The  native  church  not  having 
generations  of  Christian  ancestry  behind  it,  and 
not  being  in  a  Christian  environment,  is  often,  it 
may  be  unwittingly,  guilty  of  heathen  practices 
that  sorely  try  the  heart  of  the  missionary. 
The  struggle  between  the  new  life  and  the  old 
heathenism  is  still  seen  in  the  church-members 
and  even  in  the  native  ministry.  Each  mission- 
ary, if  he  would  be  well  and  cheerful  in  his  work, 
must  learn  to  cast  all  burdens  of  such  a  charac- 
ter on  the  Lord,  and  not  be  oppressed  by  them. 

One  of  the  greatest  trials  some  of  us  have  to 
bear  is  that  we  must  live  in  an  environment  so 


PRIVATE  LIFE  OF  THE  MISSIONARY        227 

unconducive  to  personal  growth  and  development. 
There  is  a  great  deal  of  ambition  lurking  about 
us  still,  and  we  do  not  like  to  see  our  ow^n  de- 
velopment cut  short  because  of  an  unfavorable 
environment,  while  our  friends  and  classmates 
at  home,  who  were  no  more  than  our  equals  in 
former  days,  far  surpass  us  in  intellectual  devel- 
opment and  in  influence  and  power.  Perhaps  a 
missionary  should  be  above  such  thoughts  and 
should  be  perfectly  content  with  a  life  of  obscu- 
rity and  partial  development;  but  missionaries 
are  still  men,  and  to  many  an  ambitious  one  the 
limits  placed  upon  his  personal  development  are 
very  irksome. 

But  why  are  the  conditions  unfavorable  to 
high  personal  development?  Because  those 
stimulants  to  prolonged,  vigorous  effort  that 
exist  in  the  West  are  lacking.  The  stimulus  of 
competition,  the  contact  of  thinking  minds,  so 
necessary  to  enlist  the  full  exercise  of  a  man's 
powers,  are  largely  wanting.  One  is  shut  up  to 
his  own  thoughts  and  to  those  he  gets  from 
books,  and  his  development,  in  so  far  as  it  does 
proceed,  is  very  apt  to  be  one-sided.  This  is 
the  reason  why  so  many  missionaries  are  narrow, 
unable  to  see  a  subject  in  all  its  relations  and  to 
give  due  importance  to  each. 

The  work  of  the  missionary  from  beginning  to 
end  is  one  of  self-sacrifice  and  self-effacement. 


228  THE  GIST  OF  JAPAN 

There  is  no  future  for  him  in  the  councils  of  the 
native  church.  As  the  work  grows  and  extends 
he  must  gradually  take  a  back  seat.  As  the 
native  ministry  develops,  the  foreign  minister  is 
less  and  less  needed,  and  must  gradually  with- 
draw. 

Again,  the  home  land,  father  and  mother, 
brothers  and  sisters,  friends  and  companions,  are 
just  as  dear  to  the  missionary  as  to  any  one  else. 
Yet  it  seems  inevitable  that  he  will  gradually 
grow  away  from  them  and  be  forgotten  by  them. 
Prolonged  absence  brings  forgetfulness ;  diverse 
labors  and  interests  put  people  out  of  sympathy 
with  one  another.  When  the  new  missionary 
first  comes  out  to  his  field,  communication  be- 
tween him  and  friends  is  frequent.  Letters  pass 
regularly,  little  remembrances  are  sent  from  time 
to  time,  and  he  is  still  in  touch  with  his  friends 
at  home.  But  by  and  by  a  change  comes. 
After  one  or  two  years  exchange  of  presents 
and  remembrances  ceases;  gradually  the  letters 
cease  also,  and  none  come  except  those  from  his 
immediate  family.  Even  these  become  less  and 
less  frequent.  The  arrival  of  the  mails,  which  at 
first  was  looked  forward  to  with  so  much  joy,  is 
now  scarcely  noted.  An  old  American  gentle- 
man who  has  spent  some  forty  years  in  the  East 
tells  me  that  he  now  receives  from  the  home  land 
not  more  than  two  or  three  letters  per  year. 


PRIVATE  LIFE  OF  THE  MISSIONARY        229 

After  a  few  years  of  residence  here  one  feels  that 
he  is  largely  out  of  touch  with  the  life  of  the 
West,  and  that  he  is  forgotten  by  home  and 
friends. 

It  seems  to  me  that  churches  and  friends  can 
do  much  toward  preventing  this,  and  toward 
brightening  the  lives  of  their  missionaries,  if  they 
will.  Let  pastors  and  friends  throughout  the 
church  take  special  pains  to  write  interesting 
personal  letters  to  the  missionary.  It  will  do  him 
good  just  to  be  remembered  in  this  way.  It  is 
natural  that  the  same  kindness,  attention,  and 
love  that  are  shown  to  the  home  pastor  should 
not  be  shown  to  the  missionary,  because  he  is  so 
far  away  and  the  strong  personal  element  is 
wanting.  But  if  the  churches  would  make  an 
effort  to  share  their  kindness  and  beneficence 
between  the  home  pastor  and  the  foreign  one  it 
would  be  highly  appreciated  by  the  latter. 

Especially  does  this  seem  but  fair  in  a  case 
where  a  church  supports  its  own  missionary  and 
where  most  of  its  members  are  personally  ac- 
quainted with  him.  Such  churches  speak  of  hav- 
ing two  pastors ;  one  at  home  ministering  to  them, 
and  one  abroad,  in  their  stead,  preaching  the  gos- 
pel to  the  heathen.  Why  should  not  these  pas- 
tors have  equal  place  in  their  hearts  and  receive 
equally  their  kindness  and  their  gifts?  If  any 
preference  is  shown,  it  would  seem  that  it  should 


230  THE  GIST  OF  JAPAN 

be  to  the  foreign  pastor,  for  he  has  much  the 
harder  work.  But  the  foreign  pastor  is  generally 
forgotten,  while  the  home  pastor,  with  whom  liv- 
ing is  much  cheaper,  is  paid  a  larger  salary ;  he 
is  given  a  vacation,  and  a  purse  to  enable  him  to 
spend  it  pleasantly ;  at  Christmas  he  is  substan- 
tially remembered,  and  all  through  the  year  he  is 
presented  with  numerous  gifts  and  shown  many 
favors.  The  poor  lonely  missionary  is  paid  a 
moderate  salary  and  is  given  no  further  thought. 
Imagine  the  feelings  of  a  man  in  a  mission  field, 
supported  by  one  church  which  always  speaks  of 
him  as  its  foreign  pastor,  as  he  takes  up  a  church 
paper  and  reads  of  the  favors  shown  the  home 
pastor;  among  them  such  items  as  "a  nice  purse 
of  fifty  dollars,"  "a  three  months'  leave  of  ab- 
sence, and  expenses  to ."     He  cannot  help 

thinking  with  a  sigh  of  that  unpaid  doctor's  bill 
of  fifty  dollars  incurred  by  his  wife's  ill  health 
last  summer,  or  of  the  money  needed  to  send 
his  boy  home  to  be  educated. 

A  church  should  try  to  remember  its  pastor 
abroad  as  well  as  the  one  at  home.  The  home 
pastor  himself  could  see  to  it  that  this  is  done. 
If  he  should  simply  say,  when  handed  a  present 
for  some  purpose,  "  Our  foreign  pastor  has  not 
been  remembered  by  us,  and  he  needs  it  more 
than  I,  therefore  we  will  send  this  to  him,"  the 
result  would  probably  be  that  he  and  the  foreign 


PRIVATE  LIFE  OF  THE  MISSIONARY        231 

pastor  would  both  be  remembered.  If  little  ex- 
pressions of  appreciation  and  kindness,  such  as 
this,  were  occasionally  shown  the  missionaries,  it 
would  do  much  to  brighten  and  cheer  their  hard 
lives.  These  are  little  things,  but  the  little  things 
have  much  to  do  with  our  happiness. 

If  the  missionary  Hfe  has  its  sorrows  and  dis- 
appointments, it  has  its  pleasures  and  joys  as 
well.  It  is  with  great  pleasure  that  I  turn  from 
the  dark  to  the  bright  side  of  our  lives. 

First  I  would  mention  that  sweet  peace  and  joy 
that  come  from  the  consciousness  of  doing  one's 
duty.  The  true  missionary  feels  that  God  has 
called  him  into  the  work,  and  that  he  is  fulfilling 
the  divine  will.  This  knowledge  brings  with  it 
much  pleasure.  The  joy  is  all  the  sweeter  be- 
cause of  the  sacrifices  that  must  be  undergone  in 
answer  to  the  divine  call.  He  feels  not  only  that 
he  is  in  the  field  by  the  call  of  God,  but  also  that 
God  is  with  him  in  his  work,  leading,  guiding, 
blessing,  helping  him.  He  hears  the  words  of 
his  Master,  "  Lo,  I  am  with  you  alway,"  and  he 
gladly  responds,  '*  In  Thy  presence  is  fullness  of 
joy."  The  brooding  Spirit  of  God  is  especially 
near  the  Christian  worker  in  foreign  lands,  and 
imparts  to  him  much  joy  and  peace. 

Another  of  the  missionary's  joys  is  to  see  the 
gospel  gradually  taking  hold  of  the  hearts  of  the 
people  and  renewing  and  transforming  them.     It 


232  THE  GIST  OF  JAPAN 

is  passing  pleasant  to  tell  the  gospel  story,  so  full 
of  hope  and  joy,  to  these  people  whose  religious 
ideas  and  aspirations  are  only  dark  and  gloomy. 
Who  could  desire  sweeter  joy  than  to  watch  the 
transforming  power  of  the  gospel  in  the  heart  of 
some  poor  heathen,  changing  him  from  an  idol- 
worshiping,  immoral  creature  into  a  pure,  con- 
sistent Christian  ?  It  is  the  good  fortune  of  the 
missionary  to  see  such  changes  taking  place  in 
the  people  to  whom  he  ministers.  And  what  a 
change  it  is !  For  gloom  and  dejection  it  gives 
joy  and  hope ;  for  blind,  irresistible  fate  it  gives 
a  loving  providence.  The  change  is  so  great 
that  every  feature  of  the  face  expresses  it. 

Lastly,  the  crown  of  the  missionary's  life  is  to 
see  a  strong,  vigorous  native  church  springing 
up  around  him,  the  direct  result  of  his  labors; 
to  see  it  gradually  and  silently  spreading  itself 
throughout  the  whole  nation  as  the  leaven 
through  the  meal,  permeating  every  form  of  its 
life  and  impressing  itself  upon  every  phase  of  its 
character.  To  this  native  church  he  confidently 
looks  for  the  evangelization  of  the  masses  and 
the  accomplishment  of  all  that  for  which  he  has 
labored  so  long  and  so  earnestly.  When  the  mis- 
sionary can  look  upon  such  a  native  church  with 
the  feeling  that  it  will  be  faithful  to  its  Lord  and 
do  His  work;  when  he  can  sit  in  its  pews  and 
hear   soul-nourishing  gospel  sermons  from  his 


PRIVATE  LIFE  OF  THE  MISSIONARY        233 

own  pupils,  now  grown  strong  in  the  Lord — then 
indeed  his  cup  of  joy  is  full.  The  trials  and  sor- 
rows that  were  endured  in  connection  with  the 
work  are  all  forgotten,  and  his  only  emotion  is 
one  of  glad  thanksgiving. 

In  some  lands  many  missionaries  have  already 
received  this  crown  to  their  labors;  it  has  been 
partially  received  in  Japan,  and  if  we  are  but 
faithful  to  our  trust  shall  yet  be  received  in  all 
lands. 


XIII 

METHODS   OF   WORK 

Missionaries  attempt  in  various  ways  to 
evangelize  the  nations  to  which  they  are  sent. 
The  extent  and  variety  of  the  work  which  the 
missionary  is  called  upon  to  perform  are  much 
greater  than  the  people  at  home  are  apt  to  think. 
He  must  be  at  the  same  time  a  preacher,  a  teacher, 
a  translator,  a  financier,  a  judge,  an  author,  an 
editor,  an  architect,  a  musician.  The  great  variety 
of  the  work  necessitates  a  well-rounded  man. 

All  of  these  offices  are,  in  an  indirect  sense, 
ways  of  doing  mission  work;  but  we  will  here 
confine  ourselves  to  the  consideration  of  the  more 
direct  and  positive  methods  in  vogue  in  Japan. 
These  are  direct  evangelization,  educational  work, 
literary  work,  and  medical  work. 

Direct  Evangelization 

By  this  I  mean  the  actual  propagation  of  the 
gospel,  by  word  of  mouth,  to  the  people  to  whom 
234 


METHODS  OF  IVORK  235 

we  are  sent.  I  mention  this  first  because  I  re- 
gard it  as  the  most  important  of  all  methods. 
The  supreme  vocation  of  the  missionary  is,  not  to 
educate,  not  to  heal,  but  to  preach  the  gospel. 
It  is  well  for  mission  boards  and  missionaries  to 
remember  this,  for  there  is  danger  in  many  places 
of  making  this  primary  method  secondary  tc 
education.  While  it  is  probably  true  that  the 
evangelization  of  the  masses  will  depend  ulti- 
mately upon  the  efforts  of  the  native  ministry,  this 
should  not  therefore  be  construed  to  mean  that 
the  foreign  missionary  has  nothing  to  do  with 
this  department  of  the  work.  He  should  per- 
sonally engage  in  this  evangelistic  work,  should 
himself  come  into  actual  contact  with  the  unevan- 
gelized  masses,  and  should  proclaim  the  gospel 
directly  to  them.  In  this  way  only  can  he  un- 
derstand thoroughly  the  nature  of  the  work  in 
which  he  is  engaged,  and  be  enabled  to  sympa- 
thize with  and  advise  his  evangelists.  He  should 
not  only  train  native  evangelists,  but  should  be 
an  evangelist  himself,  teaching  his  helpers,  by 
earnest,  zealous  example  as  well  as  by  precept, 
right  methods  of  the  proclamation  of  the  gospel. 
Such  work  must  also  bear  direct  fruit  in  the  con- 
version of  souls ;  for  even  in  this  land,  in  spite  of 
the  great  nationalism  and  strong  prejudice  against 
foreigners,  a  foreigner  will  draw  larger  congrega- 
tions and  be  listened  to  with  more  attention  than 


236  THE  GIST  OF  JAPAN 

a  native.  And  this  is  not  simply  because  of  curi- 
osity ;  the  people  have  more  confidence  in  his 
ability  properly  to  represent  the  foreign  religion. 
For  these  reasons,  then,  viz.,  for  the  sake  of  the 
souls  he  may  win,  for  the  sake  of  the  example  he 
may  set  to  his  helpers,  and  for  his  own  sake,  that 
he  may  rightly  understand  and  appreciate  the 
work,  every  missionary  should,  as  far  as  possible, 
be  an  evangelist.  This  is  emphasized  here  be- 
cause in  many  places  the  evangelistic  work  is  in 
danger  of  being  subordinated  to  the  educational, 
and  missionaries  are  not  lacking  who  take  the 
strange  ground  that  it  is  neither  necessary  nor 
profitable  for  the  missionary  personally  to  come 
into  contact  with  the  unevangelized  masses.  This 
seems  to  me  to  be  a  very  mistaken  view  of  the 
sphere  of  the  foreign  worker.  He  should  not 
only  train  helpers,  support  and  advise  them,  but 
he  should  also  go  with  them  among  the  people 
and  preach  to  them  himself. 

The  direct  propagation  of  the  gospel  may  be 
either  local  or  itinerating.  The  missionary  may 
reside  in  one  place,  have  a  fixed  chapel,  and  there 
teach  all  who  come  to  him;  or  he  may  go  on 
long  tours  through  the  country,  preaching  from 
town  to  town  and  from  village  to  village.  In 
general  these  methods  are  combined  in  Japan. 
The  missionary  is  located  in  one  town  and  to  the 
work  there  gives  most  of  his  attention;  but  he 


METHODS  OF  IVORK  237 

also  at  stated  intervals  visits  the  surrounding 
towns  and  country,  doing  evangelistic  work 
wherever  he  can. 

Local  Evangelism. — For  obvious  reasons, 
local  evangelistic  work  yields  the  greatest  returns. 
To  it  the  missionary  gives  his  constant  care  and 
attention,  while  his  visits  to  the  country  are  only 
periodical.  Local  evangelistic  work  in  Japan  is 
carried  on  somewhat  in  the  following  manner : 

A  house,  as  centrally  located  in  the  town  as 
possible,  is  rented  and  fitted  up  as  a  chapel.  The 
only  furnishings  needed  are  a  small  table  and 
some  lamps.  Japanese  houses  are  so  constructed 
that  the  whole  wall  on  the  street  side  can  be  re- 
moved, and  people  standing  in  the  street  can  see 
and  hear  all  that  is  going  on  within.  In  this  new 
chapel,  one  or  two  evenings  a  week,  the  gospel 
will  be  preached.  In  China  there  is  preaching 
in  such  chapels  every  day,  but  in  Japan  the  peo- 
ple will  not  come  oftener  than  once  or  twice  a 
week.  In  all  probability  both  the  missionary  and 
the  native  evangelist  will  preach  the  same  even- 
ing, one  after  the  other.  At  first  very  few  peo- 
ple will  come  into  the  house,  but  numbers  will 
congregate  in  the  street  and  will  listen  to  what  is 
said.  After  the  service  is  over  an  opportunity  is 
given  for  personal  conversation  on  religious  top- 
ics. By  and  by  a  little  interest  is  manifested, 
and  some  begin  to  come  into  the  house.     A  great 


238  THE  GIST  OF  JAPAN 

deal  has  been  gained  when  people  will  go  so  far 
as  to  come  up  into  the  Christian  chapel,  in  plain 
view  of  the  multitudes,  and  hear  the  sermon. 

In  many  cases  the  native  evangelist  lives  in  the 
chapel  (in  the  same  building,  but  occupying  differ- 
ent rooms)  and  daily  meets  and  talks  with  people 
about  religion.  In  this  way  he  hears  of  those 
who  are  interested,  and  he  and  the  missionary 
visit  such  in  their  homes  and  converse  privately 
with  them.  In  my  own  mission,  as  soon  as  any 
are  interested,  they  are  organized  into  a  cate- 
chetical class,  which  meets  weekly,  and  are  thor- 
oughly instructed  in  Luther's  Small  Catechism. 
But  I  find  that  unless  this  is  preceded  by  more 
elementary  instruction  this  excellent  little  manual 
will  not  be  well  understood.  Real  inquirers  are 
glad  to  come  and  study  the  catechism  and  the 
Bible,  and  they  study  them  well.  Some  of  the 
most  satisfactory  work  I  have  done  in  Japan  has 
been  along  the  line  of  catechetical  instruction. 
Some  of  the  larger  missions  working  here  have 
not  been  sufficiently  careful  about  giving  their 
converts  sound  elementary  instruction  in  Chris- 
tian doctrine,  but  have  left  them  to  gather  all  the 
necessary  knowledge  from  the  sermons  they  hear 
and  the  instruction  given  in  the  Sunday-schools. 
One  of  the  desiderata  of  most  missions  in  Japan 
is  more  systematic  catechetical  instruction. 

Among  the  first  things  a  missionary  does  in 


METHODS  OF  IVORK  239 

beginning  work  in  a  town  is  to  open  a  Sunday- 
school.  The  children  are  generally  more  acces- 
sible than  the  older  people,  and  many  of  them 
will  come  to  the  school.  They  cannot  at  first  be 
organized  into  classes,  as  their  interest  is  not 
sufficiently  great  to  induce  them  to  attend  regu- 
larly and  to  study.  The  first  instruction  is 
usually  by  means  of  large  Bible  pictures  that 
catch  the  eye  and  teach  a  religious  truth.  By 
and  by,  when  the  work  becomes  more  substan- 
tial and  the  interest  more  developed,  the  pupils 
can  be  organized  into  classes  and  more  systematic 
instruction  given.  If  there  are  any  Christians  in 
connection  with  the  chapel  their  children  form  the 
backbone  of  the  Sunday-school. 

A  considerable  part  of  the  time  of  the  mission- 
ary doing  local  evangelistic  work,  if  he  is  wise, 
will  be  occupied  in  house-to-house  visitation. 
The  Japanese  are  a  very  social  people,  and  it  is 
wonderful  how  a  little  personal  kindness  and  in- 
terest in  them  will  break  down  the  prejudice 
against  us  and  our  work.  As  a  rule,  the  mission- 
ary who  goes  into  a  native  home  with  humility, 
simplicity,  and  love  will  gain  the  good  will  of  the 
whole  household.  Men  feel  freer  to  talk  about 
religious  subjects  in  the  privacy  of  their  own 
homes.  In  a  discourse  to  a  promiscuous  audience 
the  truth  is  scattered  broadcast,  and  each  one 
catches  what  he  can ;  but  in  a  private  conversa- 


240  THE  GIST  OF  JAPylN 

tion  in  the  home  the  truth  especially  adapted  to 
the  hearer  can  be  given.  It  is  like  a  man  trying 
to  fill  a  bottle  with  water :  he  will  get  it  full  much 
quicker  by  taking  it  up  in  his  hand  and  pouring 
the  water  into  it  than  by  throwing  a  whole  bowl- 
ful at  it  from  a  distance. 

It  is  a  very  pleasant  experience  to  enter  a 
friendly  home  in  the  evening,  to  sit  around  the 
social  hibachi  (fire-box),  sip  tea,  and  talk  about 
the  great  questions  of  time  and  eternity.  One  is 
generally  received  with  cordiality  and  made  to 
feel  at  home.  He  is  listened  to  attentively  and 
respectfully,  and  the  questions  asked  are  intelli- 
gent, appreciative  ones.  If  the  missionary  expects 
his  host  immediately  to  be  convinced  by  his 
eloquence,  to  agree  to  all  he  says,  to  discard  at 
once  his  old  religion  and  embrace  the  new,  he 
will  be  disappointed.  But  if  he  is  content  to  seek 
an  opportunity  to  present  the  truth  under  most 
favorable  circumstances,  leaving  it  to  do  its  own 
work  silently  and  gradually,  he  will  be  sure  to 
find  it. 

House-to-house  visitation  and  personal  talks 
with  the  people  are  of  great  importance  in  local 
evangelistic  work.  But  in  doing  such  work  great 
care  should  be  taken  to  comply  strictly  with 
Japanese  etiquette  and  rules  of  propriety,  and 
especially  to  avoid  a  haughty  bearing.  The 
ordinary  native  home  is  much  smaller,  simpler, 


METHODS  OF  IVORK  241 

and  frequently  dirtier,  than  the  missionary's,  and 
the  people  are  constantly  watching  for  any  rec- 
ognition of  this  fact  on  his  part.  He  should 
carefully  guard  himself  against  any  look  or  ex- 
pression which  might  imply  his  superiority,  or 
his  dissatisfaction  with  things  around  him. 

I  have  been  both  amused  and  pained  by  over- 
hearing Japanese  imitate  the  sayings  and  actions 
of  two  visiting  missionaries.  According  to  the 
imitation,  the  one  bears  himself  haughtily  and 
proudly ;  as  soon  as  he  comes  near  the  door  he 
instinctively  draws  back  as  though  fearing  bad 
odors;  when  he  comes  in  he  bows  stiffly,  seats 
himself  on  the  best  mat,  carefully  draws  up  his 
clothes  as  though  fearing  contamination,  casts  a 
scornful  look  at  the  bare  walls,  utters  a  few  com- 
monplace sentiments,  and  hastily  departs.  The 
other  one  comes  with  a  cheery  greeting,  a  smil- 
ing countenance,  and  a  humble  demeanor.  He 
never  notices  the  lowly  house  and  bare  walls,  but 
quietly  and  unconcernedly  takes  the  place  as- 
signed him,  freely  and  appreciatively  partakes  of 
the  tea  and  cakes  set  before  him,  and  kindly  and 
sympathetically  talks  with  the  people  as  one  of 
them.  It  is  very  evident  which  one  of  these  two 
will  do  the  most  good. 

As  soon  as  the  work  grows  and  a  small  com- 
pany of  believers  has  been  gathered  the  duties  of 
the  missionary  increase.     There  now  rests  upon 


242  THE  GIST  OF  JAPAN 

him  that  burden  which  so  oppressed  Paul — the 
care  of  the  churches.  He  must  look  after  the 
regular  worship  of  the  church,  must  develop  in 
his  people  a  church-going  sentiment,  and  must 
instruct  them  in  the  observance  of  all  Christian 
duties.  In  this  work  he  will  need  much  patience, 
wisdom,  and  zeal.  The  native  converts,  not  hav- 
ing generations  of  Christian  ancestors  as  we  have, 
will  need  oft  to  be  exhorted,  oft  rebuked,  and 
loved  much.  Christian  duties  that  are  with  us 
almost  habitual  must  be  urged  upon  these  people 
time  and  again.  The  church  must  be  organized 
and  developed  into  an  harmonious  working  body. 
In  all  of  this  the  missionary  is  fortunate  if  he  has 
the  assistance  of  a  wise,  godly  native  helper. 

Perhaps  the  most  attractive  and  interesting 
feature  of  all  mission  work  is  this  forming  and 
molding,  under  one's  own  hand,  of  the  theology, 
the  life,  and  the  activities  of  a  young  church. 
The  one  who  is  privileged  to  do  this  occupies  a 
position  of  responsibility  than  which  none  could 
be  greater.  May  God  give  us  grace  to  do  it 
aright. 

Itinerating  Evangelism. — No  true  mis- 
sionary living  in  a  non- Christian  land  will  confine 
his  labors  to  the  town  in  which  he  resides.  His 
heart  will  be  constantly  yearning  over  the  people 
in  the  surrounding  towns  and  country,  and  he 
will  gladly  take  advantage  of  every  opportunity 


METHODS  OF  IVORK  243 

to  make  them  occasional  visits,  telling  to  them 
also  the  old,  old  story. 

But  there  are  other  workers  whose  sole  busi- 
ness it  is  to  visit  these  outlying  points  and  carry 
a  knowledge  of  the  gospel  to  those  who  cannot 
have  regular  gospel  ministrations.  Perhaps  this 
feature  of  missionary  work  is  the  one  most  prom- 
inent in  the  minds  of  the  people  at  home,  who 
are  fond  of  picturing  their  missionary  as  a  man 
who  goes  about  from  town  to  town  and  from 
village  to  village,  proclaiming  the  gospel  to  all 
who  will  hear. 

Christianity  is  by  nature  diffusive.  It  spreads 
itself  as  naturally  as  the  leaven  spreads  in  the 
meal.  Confucius  taught :  "  The  philosopher 
need  not  go  about  to  proclaim  his  doctrines;  if 
he  has  the  truth  the  people  will  come  to  him." 
In  striking  contrast  to  this  Christ  taught :  "  Go 
ye  into  all  the  world,  and  preach  the  gospel  to 
every  creature."  We  are  not  only  to  teach  those 
who  come  to  us,  but  we  are  also  to  go  out  in 
search  of  hearers,  to  carry  our  message  to  the 
people. 

When  our  Saviour  was  upon  earth  the  work 
He  did  was  largely  itinerating ;  going  about  from 
place  to  place,  teaching  in  the  synagogue,  by  the 
wayside,  or  on  the  sea-shore.  The  disciples 
were  all  itinerating  evangelists,  carrying  their 
message  from  city  to  city  and  from  land  to  land. 


244  THE  GIST  OF  JAPAN 

St.  Paul  was  an  itinerating  missionary  on  a  large 
scale.  Not  content  to  abide  long  in  any  one 
place,  but  looking  out  continually  to  the  regions 
beyond,  his  life  was  one  ceaseless  activity  in 
itinerating  evangelism.  The  missionaries  through 
whom  northern  Europe  and  England  were  con- 
verted were  itinerants.  And  those  who  to-day 
in  mission  fields  take  their  valises  well  stocked 
with  tracts  and  sermons  and  go  out  into  the  coun- 
try on  long  evangelistic  tours  can  feel  that  they 
are  following  in  the  footsteps  of  worthy  exemplars. 

We  can  hardly  overestimate  the  importance  of 
this  work.  The  word  of  mouth  is  still  the  most 
effective  means  of  conveying  a  message  to  the 
masses,  and  a  knowledge  of  Christian  principles 
that  could  else  hardly  be  given  is  in  this  way 
spread  abroad  throughout  the  land. 

The  facilities  for  itinerating  in  Japan  are  ex- 
cellent. Most  of  the  important  points  are  easily 
reached  by  rail  or  water.  But  in  general,  on  an 
itinerating  tour,  the  missionary  has  little  use  for 
the  steamers  and  railways.  The  points  he  wants 
to  visit  are  not  on  the  great  thoroughfares,  but 
are  in  out-of-the-way  places.  There  is,  however, 
a  good  system  of  roads,  and  the  jinrikisha, 
which  is  everywhere  found,  is  easily  capable  of 
carrying  one  40  or  50  miles  a  day.  This  little 
cart  resembles  a  buggy,  except  that  it  has  only 
two  wheels  and  is  much  smaller.     The  seat  is 


METHODS  OF  IVORK  245 

just  large  enough  to  accommodate  one  person. 
A  small  Japanese  coolie  between  the  shafts  fur- 
nishes all  the  necessary  motive  power.  These  are 
very  convenient  and  comfortable  little  convey- 
ances, and  are  the  ones  in  ordinary  use  by  mis- 
sionaries in  their  itinerating  work. 

In  recent  years  the  bicycle  has  become  popu- 
lar for  this  purpose.  As  the  "  wheel  "  has  been 
made  to  serve  almost  every  other  interest,  it  is 
but  fair  that  it  should  also  serve  the  gospel. 
Perhaps  to-day  one  half  of  all  the  male  mission- 
aries in  Japan  ride  wheels.  They  have  decided 
advantages  over  the  jinrikisha,  chiefly  in  the  way 
of  speed,  personal  comfort,  and  pleasure.  I  wish 
my  readers  could  see  their  representatives  in 
Japan  just  starting  on  their  wheels  for  a  tour 
in  the  interior.  Dressed  in  negligee  shirts,  caps, 
and  knickerbockers,  with  a  large  bundle  tied  upon 
the  wheel  in  front  of  each  one,  they  present  a 
comical  appearance.  Many  sermons  havQ  been 
preached  in  Japan  in  negligee  shirts  and  knicker- 
bockers. 

There  are  nice,  clean  little  inns  in  all  the  vil- 
lages and  towns,  and  the  missionary  is  not  put  to 
such  straits  for  a  place  in  which  to  rest  and  sleep 
as  he  is  sometimes  in  other  mission  fields.  But 
as  the  food  offered  him  is  unpalatable  to  most 
foreigners,  he  carries  with  him  a  few  things,  such 
as  bread,  canned  meats,  and  condensed  milk. 


246  THE  GIST  OF  JAPAN 

The  splendid  telegraph  system  extending  over 
all  Japan  keeps  him  in  communication  with  his 
family  and  friends,  no  matter  where  he  may  go, 
and  he  need  not  hesitate  to  go  into  the  interior 
on  that  score.  A  good  daily  mail  system  is  also 
at  hand  to  carry  his  letters. 

Formerly  the  greatest  hindrance  to  itinerating 
in  Japan  was  the  difficulty  of  obtaining  passports 
to  travel  in  the  interior.  No  one  was  permitted 
to  go  outside  of  certain  limits  without  a  special 
passport,  and  such  passports  were  only  given  for 
two  purposes :  for  health,  and  for  scientific  obser- 
vation. The  government  did  not  intend  by  this 
restriction  to  prohibit  mission  work  in  the  interior, 
but  aimed  simply  to  prohibit  foreigners  from  en- 
gaging in  interior  trade.  As  the  missionaries 
were  not  going  for  purposes  of  trade,  many  of 
them  availed  themselves  of  these  passports;  but 
there  were  some  whose  consciences  would  not 
permit  them  so  to  do.  Several  high  officials 
were  directly  spoken  to  about  the  matter  by  mis- 
sionaries ;  and  they  replied  that,  in  the  eyes  of  the 
law,  a  man  could  want  to  travel  for  only  three 
purposes:  for  health,  for  trade,  or  for  scientific 
observation.  As  this  restriction  was  simply  to 
prevent  foreigners  from  engaging  in  interior 
trade,  and  as  the  missionaries  were  not  going  for 
that  purpose,  they  were  told  that  they  should  go 
on  with  their  work.     The  government  knew  well 


METHODS  OF  IVORK  247 

the  purpose  for  which  they  were  going,  and  per- 
mitted it;  hence  their  consciences  might  be  at 
rest.  These  explanations  on  the  part  of  the  offi- 
cials removed  the  difficulty  in  the  minds  of  some, 
but  not  of  all.  Fortunately,  since  the  revision  of 
the  treaties,  passports  are  granted  without  any 
question  as  to  the  purpose  for  which  they  are 
wanted,  and  all  who  ask  it  are  freely  given  per- 
mission to  travel  where  they  will.  Since  this  re- 
striction has  been  removed  more  itinerating  is  being 
done,  and  it  is  probable  that  it  will  still  increase. 

The  missionary  does  two  kinds  of  itinerating 
in  Japan:  (i)  he  visits  periodically  a  large  num- 
ber of  outstations,  where  are  native  evangelists ; 
(2)  he  goes  into  regions  where  there  are  no  evan- 
gelists and  heralds  the  gospel. 

Itinerating  among  stations  where  native  work- 
ers are  located  and  regular  work  kept  up  is  by 
far  the  most  frequent.  These  tours  are  generally 
made  about  every  two  or  three  months,  one  mis- 
sionary visiting  perhaps  a  dozen  stations.  The 
local  evangelist  makes  all  preparations  for  the 
meetings,  which  are  generally  of  a  special  charac- 
ter. There  will  probably  be  a  special  preaching 
service  for  non-believers,  and  a  communion  ser- 
vice with  the  Christians.  If  there  are  any  bap- 
tisms the  sacrament  is  then  administered.  The 
visit  of  the  missionary  is  intended  to  be  as  much 
a  stimulus  and  encouragement  to  the  evangelist 


248  THE  GIST  OF  JAPAN 

as  anything  else.  These  men,  living  in  out-of- 
the-way  places  where  there  are  few,  if  any, 
Christians,  are  apt  to  get  despondent  and  discour- 
aged, and  they  need  occasionally  the  sympathy 
and  advice  of  a  fellow- worker.  The  missionary 
who  has  charge  of  this  kind  of  work  is  a  sort  of 
bishop,  with  an  extended  parish. 

When  fields  where  no  regular  work  is  carried 
on  are  visited  the  work  is  necessarily  different. 
In  this  case  the  missionary  must  take  his  helper 
with  him.  He  seldom  goes  alone,  for  various 
reasons.  When  on  one  of  these  tours  he  will 
spend  one  or  two  days  in  a  village,  talking 
personally  with  all  who  will  come  to  him.  Very 
likely  he  will  rent  a  room  in  the  inn  in  which  he 
is  stopping,  and  he  and  his  helper  will  there 
preach  one  or  two  evenings.  Sometimes,  if  the 
weather  is  good,  he  obtains  permission  of  the 
authorities  to  hold  the  meeting  in  the  open  air, 
and  preaches  on  the  street  or  in  the  public  squares. 
Wherever  an  audience  can  be  gathered  the  mes- 
sage is  told.  After  one  or  two  days  spent  in  this 
manner  they  move  on  to  the  next  town,  and 
there  do  as  they  did  before,  thus  going  their 
whole  round.  The  most  that  is  accomplished  by 
this  method  of  preaching  is  to  spread  abroad 
a  general  knowledge  of  Christianity  among  the 
people  and  break  down  their  prejudice  against  it. 
Not  many  conversions  result  from  it. 


METHODS  OF  IVORK  249 

Some  may  ask  what  kind  of  sermons  one 
preaches  on  these  itinerating  tours.  They  should 
be  of  the  plainest,  simplest  character.  It  is 
profitable  to  consume  a  good  deal  of  time  in  dis- 
proving the  false  ideas  which  prevail  concerning 
Christianity,  and  in  giving  the  people  correct 
views  of  its  nature.  The  nature  of  God  must  be 
carefully  explained,  both  because  the  word  we 
use  for  God  is  in  Japanese  applicable  to  an  earthly 
hero  as  well  as  to  a  divine  being,  and  because  the 
divinities  of  Japan  differ  very  much  in  nature 
from  the  Christian  conception  of  God.  One  can 
preach  a  long  time  on  sin  before  getting  the 
people  properly  to  understand  it.  The  Japanese 
are  really  without  any  sense  of  sin,  and  have  no 
word  in  their  language  to  express  the  idea  exactly. 
We  use  the  word  which  means  crime  or  offense 
against  the  laws  of  the  land.  Then  the  old  story 
of  Christ  simply  told  always  commands  a  hearing 
everywhere. 

The  kind  of  itinerating  last  described  is  open 
to  serious  objection.  It  is  uncertain  and  fitful. 
One  visit  may  be  made  to  a  town  each  year,  or 
some  years  not  even  one.  No  provision  is  made 
for  carrying  on  the  work,  or  for  keeping  alive 
any  interest  that  may  have  been  aroused.  To 
be  made  very  profitable  such  itinerating  should  be 
regular  and  systematic ;  the  visits  should  not  be 
too  far  apart ;  and  as  soon  as  some  inquirers  are 


250  THE  GIST  OF  JAPAN 

found,  a  native  evangelist  should  be  stationed 
there  to  care  for  them.  When  conducted  in  this 
way  it  is  conducive  of  great  good. 

Educational  Work 

The  educational  department  of  mission  work 
has  in  recent  years  been  coming  more  and  more 
into  prominence.  This  feature  of  the  work  at- 
tracts the  attention  of  the  visitor  from  the  home 
lands  more  than  any  other,  because  it  makes  more 
show.  The  imposing  buildings  that  are  erected, 
and  the  large  number  of  students  that  can  be 
gathered  into  them,  mkke  a  favorable  impres- 
sion. 

Educational  work  is  generally  more  attractive 
than  evangelistic.  The  former  is  regular,  while 
the  latter  is  desultory.  The  former  is  continuous, 
occupying  one's  time  and  attention  every  day; 
the  latter  is  intermittent.  The  former  can  be 
pursued  at  home,  and  the  missionary  can  enjoy 
the  constant  society  of  his  family ;  the  latter  takes 
him  away  from  his  family  and  occupies  him 
abroad.  Educational  work  is  usually  carried  on 
in  the  open  ports  and  large  cities,  where  one  en- 
joys all  the  conveniences  of  life,  with  sympathetic 
society;  evangelistic  work  takes  the  missionary 
into  the  interior,  where  there  are  few  conveniences 
and  no  society.     Lastly,  educational  work  is  more 


METHODS  OF  WORK  251 

or  less  welcomed  by  the  nativdl,  while  evange- 
listic work  is  unwelcome. 

Japan  possesses  a  large  number  of  mission 
schools.  Their  imposing  buildings  are  seen  in 
almost  every  city  of  the  empire.  Every  mission 
of  large  size  has  its  schools  for  both  boys  and 
girls.  The  annual  support  of  these  schools  costs 
the  various  boards  more  money  than  all  the 
evangelistic  work  that  is  done  in  Japan.  More 
missionaries  are  engaged  in  educational  than  in 
evangelistic  work. 

A  certain  amount  of  educational  work  seems 
necessary  to  the  success  of  every  mission.  First 
in  importance  is  theological  training.  A  body 
of  well-trained  native  pastors  is  absolutely  es- 
sential. Especially  in  this  land,  where  there  are 
many  educated  people  and  where  all  forms  of 
rationalism  and  skepticism  are  rife,  is  it  necessary 
that  the  evangelist  have  a  liberal  education,  that 
he  be  well  rooted  and  grounded  in  Christian  doc- 
trine, and  able  to  answer  the  philosophical  objec- 
tions to  Christianity  that  meet  him  on  every  side. 
An  educated  ministry  is  just  as  necessary  in 
Japan  as  it  is  in  the  West,  and  the  schools  that 
are  providing  such  a  ministry  are  doing  a  good 
work. 

But  some  of  the  methods  used  by  them  are 
open  to  criticism.  Heretofore  most  theological 
training  has  been  in  the  English  language,  and 


252  THE  GIST  OF  JAP/IN 

the  language  alone  has  taken  up  a  great  deal 
of  the  student's  time  and  strength.  And  again, 
very  few  Japanese  young  men  gain  a  sufficient 
knowledge  of  English  to  appreciate  or  derive  full 
benefit  from  a  theological  course  in  that  language. 
Against  this  is  urged  the  paucity  of  Christian 
literature  in  Japanese,  and  the  wide  field  of  re- 
ligious thought  which  a  knowledge  of  the  English 
language  opens  to  the  student.  This  is  very 
true ;  but  if  the  same  amount  of  time  and  energy 
that  has  been  expended  in  instruction  in  English 
had  been  given  to  the  creation  of  a  native  Chris- 
tian literature  the  evil  would  not  exist.  I  am  glad 
to  note  that  recently  nearly  all  the  theological 
schools  have  introduced  courses  in  the  vernacular 
for  those  who  cannot  take  the  English  course.  It 
would  be  well  if  the  English  course  were  dis- 
pensed with  entirely  and  all  instruction  were 
given  in  the  vernacular. 

Many  of  the  missions  operating  in  Japan  have 
sent  worthy  young  men  to  America  and  England 
for  theological  training.  In  nearly  every  instance 
this  has  proved  an  unwise  investment.  The  good 
people  at  home  take  up  these  young  men  and 
nurse  and  pet  them  until  they  are  completely 
spoiled.  They  come  back  to  Japan  unfitted  by 
taste  and  education  for  the  position  they  must 
occupy  and  the  work  they  must  do.  Most  of 
them  become  dissatisfied  in  the  work  after  a  few 


METHODS  OF  IVORK  253 

years.  Foreign  education  largely  denationalizes 
them  and  removes  them  from  the  sympathies  of 
their  own  people.  Of  course  there  have  been 
some  exceptions  to  this  rule ;  but,  in  general,  ex- 
perience has  proved  that  locally  trained  evange- 
lists are  best  suited  for  the  work  and  give  most 
satisfaction  in  it. 

By  this  it  is  not  intended  to  imply  that  Japa- 
nese pastors  and  teachers  should  not  have  the 
advantages  offered  by  the  Western  seminaries 
when  they  desire  them  and  are  able  to  obtain 
them  for  themselves.  They  are  as  capable  of 
receiving  advanced  instruction  as  we  are,  and 
have  the  same  right  to  it.  But  the  money  which 
foreign  boards  spend  for  training  evangelists 
should  be  spent  in  the  field. 

Besides  the  theological  schools  there  are  large 
numbers  of  academical  schools  for  young  men,  in 
which  a  great  deal  of  mission  money  is  spent. 
In  justification  of  these  it  is  argued  that  they  are 
necessary  for  the  preparatory  training  of  evan- 
gelists. It  is  said  that  the  education  of  these 
future  pastors  of  the  church  should  be  Christian 
from  the  beginning,  and  this  is  true.  But  more 
than  half  the  evangelists  now  laboring  in  Japan 
have  not  received  such  training.  The  education 
they  received  from  government  and  private 
schools  answers  very  well  in  their  case.  Actual 
experience  has  proved  that,  whatever  may  be  the 


254  THE  GIST  OF  JAPAN 

aim  of  these  academies,  as  a  matter  of  fact  they 
do  not  train  evangelists.  Most  of  the  men  who 
take  their  full  course  enter  other  professions. 
One  of  the  oldest  missions  in  Japan,  employing 
about  twenty  evangelists,  has  among  them  only 
one  man  who  has  taken  the  full  academical  course 
in  its  mission  college ;  but  many  men  have  been 
educated  at  the  church's  expense  for  other  pro- 
fessions. 

Again,  it  is  said  in  justification  of  these  acade- 
mies and  their  large  expenditure  of  mission  money 
that  a  Christian  education  must  be  provided  for 
the  children  of  the  constituency  of  the  mission. 
The  church  provides  a  Christian  education  for  her 
sons  and  daughters  at  home;  why  should  she 
not  do  it  for  her  wards  abroad  ?  Far  be  it  from  me 
to  attempt  to  minimize  the  importance  of  Chris- 
tian education;  but  will  it  not  be  time  enough 
for  such  education  when  the  constituency  of  the 
native  church  feels  its  need  to  such  an  extent  that 
it  will  demand  this  education  itself,  support  the 
schools  with  its  money,  and  send  its  sons  and 
daughters  to  them  ?  At  present  even  the  Chris- 
tian people  frequently  prefer  a  government  school 
to  a  mission  school;  and  they  often  send  their 
children  to  the  latter,  when  they  do  send  them, 
because  they  will  there  be  given  financial  aid. 

There  was  a  time  when  Christian  schools  did  a 
good  work  in  Japan.     Before  the  government 


METHODS   OF  IVORK  255 

schools  were  brought  up  to  their  present  standard 
the  mission  schools  were  well  patronized,  and 
they  considerably  benefited  the  cause  of  missions. 
But  to-day  the  government  has  schools  of  every 
grade,  and  frequently  they  are  better  than  the 
mission  schools.  The  students  who  formerly 
flocked  to  the  mission  schools  now  flock  to  those 
of  the  government,  and  the  former  have  but  few 
pupils.  The  times  have  changed,  and  these 
large,  expensive  schools  are  now  hardly  needed. 
In  so  far  as  they  are  needed  for  the  preparatory 
training  of  a  native  ministry,  and  can  be  made  to 
serve  that  end,  they  may  be  all  right,  but  cer- 
tainly as  an  evangelizing  agency  they  are  not 
justified.  The  native  church  should  be  encour- 
aged and  stimulated  to  educate  its  own  children ; 
it  might  even  be  assisted  in  the  attempt,  when  it 
has  shown  an  honest  effort  to  do  this;  but  its 
children  should  not  be  educated  for  it  by  the 
mission  free  of  charge.  To  spend  so  large  an 
amount  of  the  people's  money  in  purely  secular 
education  seems  to  me  a  misappropriation  of 
funds. 

More  than  half  the  mission  schools  in  Japan 
are  boarding-schools  for  girls.  Nearly  all  the 
unmarried  women  engaged  in  mission  work  are 
in  these  schools,  and  there  are  many  of  them. 
Some  of  these  schools  have  very  fine  locations  and 
buildings,  about  as  good  as  those  of  the  average 


256  THE  GIST  OF  JAPAN 

girls*  college  at  home.  That  they  are  more  popu- 
lar and  better  patronized  than  those  for  boys  is 
because  the  government  does  not  provide  for  the 
higher  education  of  girls  as  it  does  for  boys. 

The  purpose  of  these  girls'  boarding-schools  is 
to  train  up  earnest  Christian  women,  who  will 
be  the  wives  and  mothers  of  the  new  Japan.  It 
is  said  that  if  the  mothers  of  the  nation  are  made 
Christian  the  evangelization  of  the  whole  people 
will  speedily  follow.  This  purpose  is  a  worthy 
one.  Most  of  the  girls  who  enter  these  mission 
schools  become  Christians,  and  the  training  given 
them  seems  to  be  good.  I  recently  attended  the 
closing  exercises  of  one  of  the  largest  of  these, 
and  was  surprised  at  the  progress  made  by  the 
girls.  They  could  paint  and  draw,  and  recite 
classical  music  as  well  as  the  young  ladies  of  the 
seminaries  at  home;  and  I  have  no  doubt  that 
the  graduates  leave  the  schools  pure-minded, 
earnest  Christians,  with  worthy  aims  and  aspira- 
tions, and  with  a  full  intention  to  exert  their  influ- 
ence for  God  and  His  church. 

But  alas!  when  they  go  back  to  their  homes 
the  position  Japanese  etiquette  assigns  them  so 
effectually  ties  their  hands  that  the  results  are 
bitterly  disappointing.  I  will  mention  one  case 
which  came  under  my  own  observation.  A 
young  lady  was  educated  by  a  mission  school  in 
a  certain  city,  who  was  noted  for  her  piety  and 


METHODS  OF  IVORK  257 

earnest  Christian  spirit.  Her  teachers  had  most 
extravagant  hopes  as  to  the  strong  positive  in- 
fluence she  would  exert  for  Christianity.  After 
her  graduation  she  spent  several  years  in  the 
same  school  as  a  teacher,  and  her  Christian  life 
was  broadened  and  deepened  by  longer  and  more 
intimate  contact  with  the  foreign  teachers.  She 
finally  married  and  removed  to  her  new  home,  in 
a  distant  city.  There  she  attended  church  once 
or  twice  and  then  stopped  entirely.  Neither  the 
urgent  personal  request  of  the  native  pastor  nor 
the  oft- repeated  invitation  of  the  Christian  con- 
gregation could  induce  her  to  come  any  more. 
Instead  of  exerting  an  influence  for  good]  upon 
others  she  herself  became  a  fit  subject  for  mission 
work.  I  have  known  several  cases  of  this  kind, 
and  all  missionaries  have  had  the  same  experience. 
Social  conditions  in  Japan  are  such  that  a  girl 
marrying  into  a  non-Christian  home  can  exert 
little  Christian  influence. 

But  admitting  for  the  moment  the  utility  of 
this  Christian  training  for  the  girls,  these  large 
schools  are  open  to  serious  objections  on  other 
grounds.  The  course  is  too  long,  and  the  in- 
struction given  too  advanced.  In  many  of  these 
schools  the  girls  are  kept  for  twelve  or  fourteen 
years.  During  all  this  time  they  are  more  or  less 
supported  by  mission  funds,  even  down  to  pin- 
money.     They  are  taught  all  kinds  of  abstract 


258  THE  GIST  OF  JAPAhl 

sciences  and  advanced  ideas  that  can  be  of  no 
possible  use  to  them.  Latin  and  Greek,  biology, 
geology,  psychology,  and  many  other  things  are 
taught  them  that  they  neither  need  nor  can 
appreciate.  Painting,  drawing,  vocal  and  instru- 
mental music  form  a  prominent  part  of  the  cur- 
riculum. Girls  are  made  to  practise  on  the  piano 
for  ten  years  or  more  who  will  in  all  probability 
never  see  a  piano  after  they  leave  school.  Of 
course  these  are  not  the  only  subjects  taught; 
more  useful  ones  are  taught  as  well. 

If  mission  schools  for  the  education  of  girls 
should  exist  at  all  the  instruction  should  be  much 
more  elementary  and  practical.  A  course  of  two 
or  three  years,  teaching  them  how  wisely  to  fill 
their  position  as  wives  and  mothers,  would  amply 
suffice. 

It  is  claimed  by  the  Japanese  with  great  reason 
that  these  schools  unfit  the  girls  for  the  sphere 
they  must  occupy  in  after  life.  A  life  of  ten, 
twelve,  or  fourteen  years  in  constant  association 
with  foreign  teachers,  in  a  foreign  building,  with 
all  necessaries  and  conveniences  supplied,  pursu- 
ing a  pleasant  course  of  study,  does  not  fit  the 
pupil  for  life  in  her  humble  home.  No  wonder 
she  loves  the  school  and  dreads  to  see  the  day 
approaching  when  she  must  leave  it.  Having 
lived  so  long  under  much  better  circumstances, 
her  home,  with  its  thatched  roof,  narrow  walls, 


METHODS  OF  IVORK  259 

and  homely  duties,  becomes  distasteful  to  her. 
Of  what  use  now  are  her  music  and  painting,  her 
Latin  and  Greek,  when  her  time  must  be  spent  in 
boiling  rice  and  mending  old,  worn-out  clothes  ? 
There  is  such  a  thing  as  educating  people  above 
their  sphere  in  life,  and  such  education  is  more 
hurtful  than  otherwise. 

But  it  is  said,  "  We  are  training  future  Bible- 
women  who  will  go  out  and  teach  the  gospel  to 
their  country-women."  In  reply  to  this  it  can 
be  answered  that  not  a  great  many  graduates  of 
girls'  schools  become  Bible- women ;  and  it  is  the 
experience  of  nearly  every  missionary  that  the 
best  Bible-women  are  middle-aged  women,  who 
may  never  have  been  in  a  mission  school. 

Again,  it  is  said  that  it  is  worth  while  to  have 
these  schools  if  .only  to  train  educated  Christian 
wives  for  the  native  evangelists.  But  many  of 
the  evangelists,  even  among  those  who  themselves 
have  received  a  more  or  less  foreign  training, 
prefer  wives  who  have  never  been  in  a  mission 
school,  saying  that  these  girls  who  have  lived  so 
long  under  better  surroundings  will  not  be  con- 
tented and  happy  in  the  homes  they  can  provide. 
It  is  also  true  that  many  of  the  young  ladies  who 
graduate  from  these  schools  object  to  marrying 
at  all,  feeling  that  they  have  been  unfitted  for 
the  life  they  would  have  to  lead. 

A  very  serious  objection  to  the  present  edu- 


260  THE  GIST  OF  Jy^PAN 

cational  method  in  use  by  many  missions  in  Japan 
is  that  it  hinders  self-support  in  the  native 
churches.  These  large  foreign  plants,  with  their 
costly  appliances,  can  never  be  supported  by  the 
native  churches,  and  the  evident  futility  of  the 
effort  so  discourages  them  that  they  vv^ill  not  even 
do  what  they  can.  The  day  when  the  churches 
of  Japan  can  become  self-supporting  is  very 
much  postponed  by  the  existence  of  these  costly 
schools.  At  present  the  native  churches  could 
hardly  keep  the  school  buildings  in  repair. 

The  whole  work  of  missions  in  Japan  was  in  the 
beginning  projected  on  too  high  a  plane.  To 
many  it  seems  a  great  mistake  that  such  large  and 
costly  buildings  were  erected  and  the  schools 
started  on  a  foreign  basis.  Should  not  the  build- 
ings have  been  entirely  of  native  architecture  from 
the  beginning,  and  the  educational  work  projected 
on  a  plane  corresponding  to  Japanese  life?  If 
small  wooden  houses,  with  straw  roofs  and  no 
furniture,  are  good  enough  for  these  people  to 
live  in  and  to  transact  all  kinds  of  business  in, 
then  they  are  good  enough  for  them  to  study  in 
and  to  worship  God  in.  If  from  the  very  begin- 
ning the  schools  and  churches  had  been  built  on 
a  plane  corresponding  with  ordinary  Japanese 
houses  and  life  the  day  would  much  sooner  have 
come  when  the  Japanese  themselves  could  under- 
take their  support.     When,  in  the  providence  of 


METHODS   OF  IVORK  261 

God,  the  native  church  shall  have  been  sufficiently- 
developed,  materially  and  spiritually,  to  under- 
take the  education  of  her  children  and  the  train- 
ing of  her  own  pastors,  the  manner  in  which  she 
will  do  it  will  be  very  different  from  that  in  which 
it  is  now  done  by  the  mission  boards. 

I  am  aware  that  many  missionaries  in  Japan, 
for  whose  opinions  I  have  all  respect,  will  not 
agree  with  the.se  views.  But,  after  most  careful 
thought  and  investigation,  the  above  are  the 
conclusions  to  which  I  have  arrived;  and  I  am 
glad  to  know  that  my  views  are  shared  by  many 
of  my  fellow-missionaries.  It  is  my  sincere 
conviction  that  most  of  the  money  now  being 
used  for  educational  purposes  in  Japan  is  misap- 
plied, and  would  yield  far  greater  results  if  used 
in  other  ways. 

Literary  Work 

One  of  the  most  important  and  fruitful  branches 
of  missionary  work  is  the  literary.  The  creation 
of  a  sound  Christian  literature  is  one  of  the  first 
and  most  imperative  duties  pressing  upon  the 
missionary  to  the  heathen. 

This  is  an  exceedingly  difficult  task.  When 
we  think  of  how  much  labor  and  how  many 
precious  lives  our  own  Christian  literature  has 
cost  us,  we  begin  to  have  some  conception  of  the 
immensity   of  the  task  of  creating  a  Christian 


262  THE  GIST  OF  JAPAN 

literature  in  a  heathen  land.  In  the  first  place, 
the  missionary  must  have  a  complete  mastery  of 
the  language, — in  Japan  an  appalling  task, — and 
then  he  must  create  the  terms  to  express  so  many 
ideas.  Many  of  our  Christian  ideas  have  no 
counterpart  in  non- Christian  lands,  and  the  very 
words  to  express  them  must  be  coined.  A  com- 
mon device  is  to  take  words  of  kindred  meaning 
and  to  make  them  serve  the  purpose,  endeavoring 
to  attach  our  own  meaning  to  them  by  gradual 
processes  of  instruction  and  use.  Thus  with  the 
words  for  God  and  sin  in  use  by  most  missions  in 
Japan.  These  words  are  kami  and  tsumi.  Now 
kami  is  the  word  used  for  numerous  mythologi- 
cal divinities,  with  natures  very  different  from 
our  God,  and  is  also  applied  to  the  ancient  he- 
roes of  Japan.  As  it  expresses  the  idea  better 
than  any  other  word  we  have,  we  use  it  for  God ; 
but  we  must  be  careful  always  to  explain  the 
sense  in  which  we  use  it.  The  word  tsumi  means 
crime,  or  offense  against  the  laws  of  the  land. 
Our  idea  of  sin  is  lacking  in  the  Japanese  mind, 
and  hence  there  is  no  word  that  exactly  ex- 
presses it.  We  take  the  word  tsumi  as  being 
nearest  it,  and  endeavor  to  impart  to  it  our  own 
meaning.  In  this  way  we  have  not  only  to 
translate  the  ideas,  but  also  to  coin  or  modify 
the  words  to  express  them. 

This  work  of  the  missionary  is  very  different 


METHODS  OF  IVORK  263 

from  that  of  translating  English  books  into  a 
European  language  which  has  a  circle  of  ideas 
similar  to  our  own,  for  there  the  words  are  found 
ready-made  to  express  the  ideas. 

Generally  the  first  literary  work  to  be  done  by 
missionaries  is  the  translation  and  publication  of 
portions  of  Scripture  and  of  tracts.  As  soon  as 
their  knowledge  of  the  language  is  sufficiently 
advanced,  they  translate  the  whole  Bible  and 
some  good  hymns.  Then  follow  apologetical 
and  evidential  works,  and  treatises  on  theology 
and  morality.  Afterward  biographical  and  de- 
votional books,  magazines,  and  Christian  news- 
papers are  published.  We  cannot  overestimate 
the  value  of  a  good  Christian  newspaper.  It 
will  carry  gospel  truth  to  people  whom  the  mis- 
sionary and  the  native  evangelist  cannot  reach, 
and  it  will  help  much  to  nourish  and  strengthen 
the  life  of  the  native  converts.  In  such  a  paper 
the  latter  will  probably  see  their  religion  set  forth 
in  all  its  relations  to  the  questions  of  practical 
life  in  a  way  they  seldom  hear  it  done  in  sermons. 
I  think  parish  papers,  which  are  becoming  so 
common  at  home,  would  also  exert  a  splendid 
influence  in  Japan. 

In  this  field  a  considerable ,  Christian  literature 
has  already  been  created.  Among  the  most 
important  books  translated  so  far  might  be  men- 
tioned the  Bible,  the  Book  of  Common  Prayer, 


264  THE  GIST  OF  JAPAN 

Luther's  Small  Catechism,  the  Heidelberg  Cate- 
chism, Bunyan's  "  Pilgrim's  Progress."  A  con- 
siderable number  of  books  on  apologetical,  evi- 
dential, dogmatic,  and  historical  theology  have 
been  published,  besides  biographical,  ethical,  and 
devotional  books.  There  are  also  several  Chris- 
tian newspapers,  and  recently  the  missionaries  of 
the  American  Board  have  begun  the  publication 
of  a  Christian  magazine. 

A  Christian  literature  which  will  be  a  powerful 
auxiliary  to  our  work  is  at  present  forming 
rapidly  in  Japan. 

Medical  Work 

Medical  work  is  one  of  the  youngest  depart- 
ments of  missionary  labor.  Christ  healed  the 
body  as  well  as  the  soul,  and  it  is  peculiarly  fit- 
ting that  the  missionary  be  able  to  heal  the  body 
likewise.  Medical  missions  have  done  more  in 
some  countries  toward  breaking  down  the  preju- 
dice against  Christianity  than  any  other  one  thing. 
Doors  eflfectually  closed  to  the  evangelist  have 
been  opened  wide  to  the  doctor.  The  power  for 
good  af  a  consecrated  physician  in  many  mission 
fields  is  boundless.  The  mission  boards  have 
fully  recognized  this  fact,  and  have  wisely  used 
large  numbers  of  medical  missionaries. 

In  former  times  medical  missionaries  accom- 
plished much  good  in  Japan.    They  ^lelped  greatly 


METHODS   OF  IVORK  265 

to  break  down  the  prejudice  and  opposition  to 
Christianity.  Many  who  came  to  the  hospitals 
to  have  their  bodies  healed  went  away  having 
their  ears  filled  with  words  from  the  great  Phy- 
sician, and  their  hearts  moved  by  the  kindness 
and  love  of  these  Christian  doctors.  Not  only 
was  much  direct  mission  work  accomplished  in 
this  way,  but  the  principles  of  physiology  and 
medicine  were  also  taught  to  large  numbers  of 
native  physicians  and  students.  Among  the  men 
who  did  most  in  this  work  were  Drs.  Hepburn, 
Berry,  and  Taylor. 

Although  they  have  accomplished  much  good, 
medical  missions  are  no  longer  needed  in  Japan. 
The  Japanese  themselves  have  become  adepts  in 
medical  science,  and  especially  in  surgery.  Every 
town  and  city  has  one  or  more  hospitals  where 
competent  medical  consultation  and  treatment 
can  be  had,  and  these  now  occupy  the  position 
formerly  filled  only  partially  by  the  mission  hos- 
pitals. A  few  hospitals  and  dispensaries  are  still 
kept  in  operation  by  some  missions,  but  most  of 
them  were  years  ago  dispensed  with  as  no  longer 
profitable.  We  rejoice  that  Japan  has  so  far  pro- 
gressed as  to  be  well  able  to  care  for  the  health 
of  her  own  people,  and  we  adapt  ourselves  to  the 
changed  circumstances,  diverting  into  more  fruit- 
ful channels  the  energies  formerly  expended  in 
this  way. 


XIV 

HINDRANCES 

Many  of  the  hindrances  that  oppose  the  pro- 
gress of  Christianity  in  Japan  have  already  been 
indirectly  suggested  in  other  portions  of  this 
book.  But  that  they  may  be  more  clearly  ap- 
prehended by  the  friends  of  missions  at  home, 
and  that  the  effect  of  their  militating  influence 
may  be  fully  felt,  we  will  endeavor  in  this  chap- 
ter to  arrange  them  in  order  and  show  just  how 
they  oppose  our  work.  For  the  sake  of  clearness 
and  logical  order  we  will  consider  the  subject 
under  two  divisions:  i.  Hindrances  in  Japan 
common  to  all  mission  fields;  2.  Hindrances 
peculiar  to  Japan. 

I.  There  are  certain  things  inherent  in  the  very 
nature  of  Christianity  that  impede  her  progress. 
They  are  necessities  of  her  being,  and  cannot  be 
gotten  rid  of.  These  things  may  be  either  a  part 
of  Christianity  herself,  belonging  to  her  nature, 


HINDRANCES  267 

or  they  may  be  necessary  results  of  her  accep- 
tance by  non- Christian  peoples.  For  this  reason 
they  are  encountered  wherever  the  gospel  is 
propagated ;  they  are  common  hindrances  to  the 
advance  of  our  faith  alike  in  China,  India,  Africa, 
and  Japan. 

Although  not  peculiar  to  Japan,  it  seems  to 
me  wise  briefly  to  refer  to  these  universal  hin- 
drances, because  often  they  are  not  realized  in 
their  full  force  and  power  either  by  the  people  of 
our  home  churches  or  even  by  our  pastors.  To 
appreciate  fully  their  militating  influence  one 
must  go  to  the  mission  field,  and  there  observe 
them  actually  hindering  the  rapid  progress  of 
evangelization.  There  they  are  seen  in  a  new 
light,  and  are  impressed  upon  the  mind  as  they 
can  hardly  be  otherwise.  If  I  can  succeed  in 
causing  the  constituency  of  the  churches  at  home 
to  realize  the  number,  magnitude,  and  power  of 
these  hindrances  I  will  have  done  good  service 
for  the  cause  of  missions. 

As  the  first  one  of  these  universal  militating 
influences,  inherent  in  the  very  nature  of  missions, 
opposing  the  progress  of  Christianity  wherever 
its  teachings  are  newly  propagated,  I  would  men- 
tion its  revolutionizing  tendency.  Christian  mis- 
sions are  in  their  nature  revolutionizing.  The 
result  is  inevitable  and  unavoidable.  The  ad- 
vance of  Christianity  in  a  heathen  land  necessi- 


268  THE  GIST  OF  JAPAN 

tates  the  revolutionizing  of  many  institutions  that 
have  obtained  for  centuries.  Not  only  must  the 
religious  ideas  undergo  a  revolution,  but  all  moral 
ideas,  and  manners  and  customs  as  well.  The 
reasons  for  this  are  very  evident. 

Religion  is  intimately  connected  with  the  life 
of  man.  It  furnishes  the  motive  power  of  his  life, 
controls  his  actions,  creates  his  morality,  deter- 
mines his  manners  and  customs,  and  shapes  his 
laws.  The  ethnic  religions  are  just  as  intimately 
interwoven  with  the  lives  of  their  adherents  as 
Christianity  is  with  the  lives  of  Christians;  and 
Buddhism,  Confucianism,  and  Brahmanism  have 
shaped  and  determined  the  Hves  and  actions  of 
their  adherents. 

The  connection  between  religion  and  morality 
is  a  necessary  and  indissoluble  one.  The  two 
are  united  in  their  growth  and  development,  and 
the  form  of  morality  is  necessarily  colored  by  the 
dominant  religion.  Wherever  the  Buddhist  faith 
has  been  accepted  there  has  sprung  up  a  system 
of  morality  peculiar  to  it ;  so  that  ^ye  speak  of  a 
Buddhistic  in  opposition  to  a  Christian  morality. 
This  morality  is  dependent  upon  the  religion,  and 
a  change  of  religion  must  bring  about  a  change 
of  morality. 

Christianity,  having  necessarily  developed  a 
morality  in  accord  with  its  principles,  must,  as  it 
advances,  destroy  the  existing  systems  and  create 


HINDRANCES  269 

widely  different  ones.  While  the  better  element 
in  heathen  nations  has  more  or  less  outgrown  its 
religious  ideas  and  superstitions,  and  can  calmly 
contemplate  a  change  of  religion,  yet  its  moral 
system  has  a  stronger  hold,  and  anything  which 
antagonizes  it  is  severely  condemned.  This 
necessary  revolutionizing  of  moral  ideas  very 
much  opposes  the  progress  of  Christianity. 

The  acceptance  of  Christianity  necessitates  also 
a  revolution  in  manners  and  customs.  These  are 
partially  an  expression  of  the  faith  that  is  in  us, 
their  nature  being  determined  by  it.  A  change 
of  religion,  therefore,  means  a  change  in  all  of 
these. 

People  have  great  respect  for  time- honored 
customs,  and  that  which  antagonizes  these  brings 
upon  itself  condemnation.  Christianity  changes 
the  manners  and  customs,  and  therefore  the  peo- 
ple do  all  they  can  to  oppose  it. 

In  these  ways  the  work  of  missions  is  revolu- 
tionizing, and  must  expect  to  encounter  the  op- 
position of  the  spirit  of  conservatism,  which  is 
much  stronger  in  the  East  than  in  the  West. 

A  second  principle  inherent  in  the  very  nature 
of  Christianity  which  hinders  its  progress  in 
heathen  lands  is  its  exclusiveness.  Our  religion 
is  among  the  most  intolerant  in  its  attitude  toward 
other  faiths.  We  believe  and  teach  that  "  there 
is  none  other  name  under  heaven  given  among 


270  THE  GIST  OF  JAPAN 

men,  whereby  we  must  be  saved,"  than  the  name 
of  Christ.  While  acknowledging  that  other  re- 
ligions contain  grains  of  truth,  we  must  affirm 
that,  as  religious  systems,  they  are  false.  Christ 
sent  forth  His  apostles  to  make  disciples  of  all, 
winning  them  to  the  Christian  faith.  And  the 
aim  of  the  church  to-day  is,  not  to  cultivate 
brotherly  love  and  communion  with  other  re- 
ligions, but  rather  to  exterminate  them  and  make 
Christians  of  all.  She  can  brook  no  rival.  Her 
adherents  must  give  their  allegiance  to  her  alone. 

Christianity  not  only  claims  to  be  the  only  re- 
ligion, but  she  can  offer  no  hope  to  those  outside 
of  her  pale.  While  the  Bible  does  not  demand 
that  I  teach  the  Japanese  that  their  ancestors  are 
surely  lost,  it  certainly  gives  me  no  ground  for 
assuring  them  of  their  salvation.  We  all  revere 
our  forefathers,  but  none  so  much  as  the  Oriental. 
He  pays  periodical  visits  to  the  tombs  of  his  an- 
cestors ;  he  worships  his  father  and  commemorates 
the  day  of  his  death  by  mourning.  A  heaven 
from  which  his  ancestors  are  excluded  has  little 
attractions  for  him.  Often  does  the  Shintoist  say, 
'*  I  would  rather  be  in  hell  with  my  ancestors  than 
in  heaven  without  them." 

If  Christianity  could  be  less  exclusive  and  more 
tolerant  of  other  faiths  she  would  find  a  much 
more  ready  acceptance  at  the  hands  of  non- Chris- 
tian peoples.     But  she  cannot  be  so  and  be  true 


HINDRANCES  271 

to  her  own  nature  and  mission.  In  ancient  Rome, 
when  the  church  was  called  to  pass  through  fire, 
the  manifestation  of  a  more  tolerant  spirit  would 
have  saved  her  from  that  awful  persecution.  The 
Romans  had  many  gods  and  did  not  object  to  one 
more.  They  adopted  those  of  all  the  conquered 
peoples,  and  were  ready  to  adopt  the  Christians', 
and  erect  an  altar  to  Him,  if  the  Christians  would 
acknowledge  Him  as  simply  one  among  the  other 
gods.  And  from  that  day  to  this  the  exclusive 
claims  of  Christianity  have  brought  upon  her  trials 
and  persecutions,  and  have  hindered  her  progress 
throughout  the  earth.  Especially  is  this  religious 
exclusiveness  unpopular  in  Japan,  because  there 
the  native  religions  are  very  tolerant  of  one  an- 
other. 

These  are  some  of  the  strongest  hindrances  to 
the  rapid  progress  of  Christianity  in  pagan  lands. 
They  belong  to  the  very  nature  of  our  faith,  and 
cannot  be  avoided.  Their  antagonizing  influence 
is  encountered  wherever  the  gospel  is  preached. 

2.  But  I  think  that  the  greatest  hindrances  to 
mission  work  in  Japan  to-day  are  those  which 
are  peculiar  to  this  field.  Many  circumstances 
conspire  to  make  Japan  stand  alone  among  mission 
fields.  She  has  been  pronounced  at  once  the 
most  promising  and  the  most  difficult  of  all  fields 
for  evangelistic  work :  the  most  promising  because 
of  the  life,  force,  and  ability  of  her  people;  the 


272  '        THE  GIST  OF  JAPAN 

most  difficult  because  of  the  host  of  peculiar  hin- 
drances under  which  the  evangelist  must  labor 
there.     I  will  proceed  to  point  out  some  of  these. 

(i)  Perhaps  the  most  potent  at  present  is  the 
extreme  nationalistic  feelings  which  has  brought 
into  disrepute  everything  of  foreign  origin.  The 
Christian  religion,  being  a  foreign  institution,  is 
therefore  unpopular,  and  is  thought  to  be  less 
adapted  to  the  people  and  less  liable  to  nourish  a 
strong  national  feeling  than  the  native  Shinto. 

It  is  hard  for  us  to  realize  the  fanatical  intensity 
of  their  patriotism.  Having  been  taught  for  so 
many  centuries  that  this  is  the  first  virtue,  the 
people  have  exalted  it  above  everything  else. 
"  Japan  first,  forever,  and  afways,"  is  the  univer- 
sal motto.  There  is  hardly  a  man,  woman,  or 
child  in  the  empire  to-day  who  would  not  be  per- 
fectly willing  to  lay  down  his  life  for  the  good  of 
the  country. 

This  extreme  patriotism  operates  in  several 
ways  to  hinder  the  progress  of  Christianity.  It 
prevents  the  ready  acceptance  of  the  new  religion. 
There  are  a  great  many  so  ignorant  and  inconsis- 
tent as  to  hate  Christianity  just  because  it  is  of 
foreign  origin,  thinking  that  nothing  good  can 
originate  outside  of  Japan.  Such  people  adhere 
to  the  native  religion,  in  spite  of  its  inferiority, 
simply  because  they  think  that  to  do  so  is  patri- 
otic.    But  there  is  a  much  larger  and  more  influ- 


HINDRANCES  273 

ential  class  that  is  led  to  antagonize  Christianity 
from  patriotic  motives  other  than  this.  They 
hold  that  a  belief  in  the  native  religions  is  neces- 
sary to  preserve  their  darling  patriotic  spirit,  and 
that  the  adoption  of  any  foreign  religion  would 
gradually  destroy  all  patriotism  and  loyalty. 
Christianity  is  not  national,  but  cosmopolitan. 
It  teaches  the  Fatherhood  of  God  and  the 
brotherhood  of  man,  both  of  w^hich  great  ideas 
are  repugnant  to  most  Japanese,  because  they  do 
not  harmonize  with  their  ideas  of  the  divine  ori- 
gin of  the  imperial  family,  and  their  national 
superiority  to  the  other  races  of  the  world.  They 
want  a  rehgion  which  exalts  Japan  above  every- 
thing and  inculcates  patriotism  and  loyalty  to 
her  alone. 

But  the  most  hurtful  influence  of  this  extreme 
nationalism  is  felt  within  the  pale  of  the  church 
herself.  Actuated  by  it,  many  of  the  native 
Christians,  both  clerical  and  lay,  want  to  do  away 
with  everything  foreign  in  connection  with  the 
churches.  The  more  strictly  national  they  can 
make  their  work  the  better  satisfied  are  they. 
Not  only  do  they  antagonize  the  missionary  and 
try  to  push  him  off  the  field,  but  they  also  antag- 
onize foreign  theology,  and  want  to  build  up  a 
native  system  with  no  foreign  taint.  The  result 
is  great  friction  between  the  native  and  foreign 
workers,  strained  relations,  and  in  many  instances 


274  THE  GIST  OF  JAPAN 

open  antagonism.  This  want  of  cordiality  and 
harmony,  for  which  the  national  feeling  is  largely 
responsible,  is  very  hurtful  to  the  best  interests  of 
our  work. 

But  the  desire  for  a  purely  native  theology, 
which  this  strong,  benighted  patriotism  begets,  is 
even  more  hurtful  than  its  sowing  seeds  of  dis- 
cord among  the  workers.  Many  of  the  leading 
native  ministers  and  laymen  say  that  it  is  folly 
for  their  churches  to  perpetuate  the  theological 
divisions  and  creeds  of  the  West,  and  they  pro- 
pose to  develop  a  theology  peculiarly  their  own. 
Now  Christianity  cannot  be  kept  pure  and  sound 
without  paying  due  regard  to  its  historical  devel- 
opment ;  and  the  Japanese,  in  cutting  loose  from 
this,  have  already  run  into  heresy.  The  danger 
is  that  a  Christianity  may  be  developed  which  is 
lacking  in  all  that  is  distinctively  Christian,  and 
which  will  be  harder  to  overcome  than  the  old 
heathenism. 

(2)  Another  hindrance  which  has  operated  with 
great  power  throughout  the  whole  history  of 
Protestant  missions  in  Japan  is  the  past  record  of 
Christianity.  •  In  a  former  chapter  upon  the 
*'  First  Introduction  of  Christianity  "  I  have  told 
how  Christianity  was  first  introduced,  how  it  grew 
to  magnificent  proportions,  and  how  finally  it 
was  crushed  by  the  secular  arm.  The  fact  that 
the  government  once  felt  constrained  to  extirpate 


HINDRANCES  276 

Christianity,  at  whatever  cost,  and  especially  the 
fact  that  the  Christians  dared  oppose  the  govern- 
ment, have  brought  our  religion  into  disrepute. 
Since,  according  to  native  morality,  whatever 
government  does  is  right  and  whatever  govern- 
ment opposes  is  wrong,  the  mere  fact  of  this  op- 
position on  the  part  of  the  government  is  enough 
to  condemn  Christianity  in  the  eyes  of  many. 
Then  the  fact  that  the  Christians  at  last  rebelled 
gives  color  to  the  idea  already  formed  that  Chris- 
tianity is  disloyal  to  Japan.  That  idea  prevails 
widely,  and  in  many  quarters  Christians  are  re- 
garded with  suspicion. 

A  memory  of  the  past  bitter  persecutions  and 
of  the  hated  rebellion  still  lingers.  The  old  peo- 
ple talk  of  them  around  the  hibachi,  as  they  sip 
their  tea  and  smoke  their  pipes ;  the  young  read 
of  them  in  the  histories,  and  thus  their  memory 
is  kept  alive.  Many  are  still  living  who  saw  and 
read  the  rigid  prohibitions  of  Christianity  on  the 
sign-boards  over  all  the  country,  and  they  cannot 
forget  them.  There  are  not  a  few  people  in  the 
empire  who  to  this  day  have  hardly  learned  that 
the  changed  attitude  of  the  government  toward 
Christianity  is  more  than  outward ;  and  these  still 
regard  the  foreign  faith  as  the  chief  of  all  evils. 
It  is  really  pathetic  sometimes  to  hear  them  talk 
of  it.  There  was  an  old  man  living  near  a  Chris- 
tian chapel  not  far  from  here,  who  one  day  was 


276  THE  GIST  OF  JAPAN 

complaining  of  his  woes  and  wishing  to  die.  He 
said  it  had  been  a  bad  year,  and  none  of  his  crops 
had  done  well,  two  of  his  children  had  died,  his 
country  had  been  insulted  by  a  foreign  power, 
and,  to  cap  the  climax,  Christianity  had  come 
and  taken  up  its  abode  next  door  to  him.  This 
last  evil  was  too  much,  and  he  wanted  to  die. 
He  still  regarded  our  faith  as  the  worst  of  evils. 
I  once  gave  a  few  tracts  to  some  old  men  in  a 
mountain  village  near  Saga,  and  they  remarked 
that  they  remembered  the  time  when  it  would 
have  meant  certain  death  to  be  seen  with  one  of 
those  little  books. 

(3)  The  character  of  the  education  prevalent  in 
Japan  to-day  is  also  antagonistic  to  Christianity. 
The  Japanese  are  a  studious  race  and  are  capable 
of  high  mental  development.  The  country  is  so 
well  supplied  with  schools — nearly  all  of  them 
government  institutions^ — that  no  one  is  too  poor 
to  receive  some  education.  There  is,  on  the  part 
of  the  school  authorities,  no  open  antagonism  to 
Christianity  as  such.  According  to  the  regula- 
tions, no  one  religion  is  to  be  favored  more  than 
another  in  the  schools,  and  complete  religious 
liberty  is  to  be  allowed.  But  the  general  tenor 
of  the  education  given  is  unchristian — an  exalta- 
tion of  reason  above  faith,  of  science  above  reli- 
gion. Especially  is  the  tendency  of  the  higher 
education  against  any  form   of   religion.      The 


HINDRANCES  217 

educators  of  Japan  are  training  a  nation  of  atheists 
and  agnostics.  The  scientific  schools  of  the  West 
that  have  no  room  for  religion  are  studied  ear- 
nestly and  copied  by  educated  Japan.  In  philos- 
ophy Herbert  Spencer  and  his  school  have  been 
acknowledged  masters.  Indeed,  it  never  seems 
to  have  occurred  to  the  minds  of  thinking  Japa- 
nese that  there  are  systems  of  philosophy  other 
than  the  materialistic.  All  religious  sentiment  is 
crushed  in  the  schools,  other  things  being  substi- 
tuted. Science,  learning,  is  thought  to  be  all  that 
is  necessary,  and  religion  is  left  for  old  women 
and  children.  Men  who  still  believe  in  religion 
are  thought  superstitious  and  uneducated,  and  are 
regarded  with  a  sort  of  lordly  contempt.  In  a 
conversation  some  time  ago  with  a  graduate  of 
the  Imperial  University  I  was  dogmatically  told 
that  Christianity  was  acknowledged  to  be  absurd 
by  all  thinking  men  everywhere,  that  all  religions 
are  only  for  the  infancy  of  the  race,  and  that  full- 
grown  men  can  dispense  with  them.  This  man's 
views  are  the  usual  product  of  the  higher  educa- 
tion of  Japan  to-day.  Hence  it  happens  that  few 
students  of  the  higher  schools  are  Christian,  and 
frequently  men  go  there  with  Christian  senti- 
ments, only  to  lose  them  before  they  leave. 

(4)  The  old  religions  of  Japan  strongly  oppose 
the  march  of  Christianity.  Men  often  speak  as 
though  the  old  heathen  faiths  had  lost  their  power 


278  THE  GIST  OF  JAPAN 

and  were  no  longer  really  believed.  Their  power 
is  on  the  wane,  but  they  lack  much  of  being  dead. 
They  still  possess  enough  vitality  strongly  to  op- 
pose the  evangeHzation  of  this  land.  The  old 
Shinto  faith,  having  the  decided  advantage  of 
national  origin,  and  fitting  in  exactly  with  Japa- 
nese ideas  of  their  relative  national  importance  and 
the  nature  of  their  emperor,  is  a  strong  opposing 
influence.  Buddhism  still  possesses  a  strong  hold 
upon  the  masses  of  the  people.  It  has  the  rec- 
ommendation of  age,  has  played  a  prominent 
part  in  the  national  history,  and  is  dear  to  the 
hearts  of  the  people.  It  occupies  a  decided  van- 
tage-ground from  which  it  opposes  us  and  our 
work.  To  some  in  the  West  it  seems  almost  in- 
credible that  these  people  should  really  believe 
and  trust  in  these  faiths.  And  yet  be  assured 
that  they  do  believe  and  trust  in  them.  There 
are  about  the  same  sincerity,  the  same  confidence, 
and  the  same  faith  placed  in  Buddhism  by  its 
adherents  as  are  placed  in  Christianity  by  its. 
The  religious  cravings  and  instincts  of  the  people 
are,  on  the  whole,  satisfied  by  their  native  reli- 
gions. 

The  opposition  of  Buddhism  to  Christianity 
does  not  consist  solely  in  misrepresentation,  nor 
is  it  founded  on  ignorance,  but  is  an  intelligent 
opposition.  Some  of  the  Buddhist  priests  study 
carefully  our  language  for  the  purpose  of  reading 


HINDRANCES  279 

our  theology  and  informing  themselves  as  to  our 
faith.  It  is  said  that  one  of  the  very  best  collec- 
tions of  books  of  Christian  evidences  and  apolo- 
getics to  be  found  in  all  Japan  is  in  the  Buddhist 
library  in  Kyoto.  Buddhism  has  learned  some 
useful  lessons  from  Christianity.  She  is  now 
learning  the  value  of  stated  preaching  for  the 
information  of  her  people  in  Buddhist  doctrine, 
and  the  value  of  organized,  systematic  effort.  A 
Young  Men's  Buddhist  Association  has  been 
formed,  after  the  model  of  the  Young  Men's 
Christian  Association,  which  is  doing  much  to- 
ward holding  the  young  men  to  the  Buddhist 
faith.  Buddhism  is  on  the  alert,  is  quick  and 
active,  antagonizes  us  at  every  turn,  and  is  one 
of  the  very  strongest  hindrances  to  the  progress 
of  Christianity. 

(5)  The  social  ostracism  visited  upon  those  who 
become  Christians  very  much  hinders  our  pro- 
gress. Most  of  our  converts,  unless  their  relatives 
and  friends  are  Christians,  are  ostracized ;  in  many 
cases  they  are  entirely  cut  off  from  their  families 
and  are  disinherited.  In  America,  when  one  be- 
comes a  Christian,  he  has  the  encouragement  and 
sympathy  of  all  good  people,  and  his  family  and 
friends  rejoice  with  him.  In  Japan  for  a  member 
of  a  family  to  become  a  Christian  is  considered  a 
disgrace,  and  the  united  influence  of  family  and 
friends  is  powerfully  exerted  to  prevent  such  a 


280  THE  GIST  OF  JAPAN 

calamity.  Influential  men  in  our  city  have  told 
me  that  perhaps  the  greatest  hindrance  to  my 
work  is  that  by  becoming  a  Christian  a  man  shuts 
himself  off  from  his  family  and  friends.  I  am 
convinced  that  many  would  take  a  stand  for 
Christ  much  more  readily  if  the  home  influence 
were  not  so  antagonistic.  A  student  in  the 
Normal  School  of  our  city,  who  came  to  me  for 
many  months  to  study  Christianity,  told  me  that 
his  family  bitterly  hated  the  Christian  religion, 
and  that  he  could  not  return  home  if  he  became 
a  believer.  In  spite  of  this  he  was  led  by  the 
Spirit  to  ask  for  baptism,  and  I  baptized  him. 
Afterward  he  wrote  very  dutiful  letters  to  his 
home,  trying  to  explain  that  he  felt  impelled  by 
duty  to  take  this  step,  and  that  Christianity  was 
not  so  heinous  a  thing  as  they  supposed ;  but  no 
answers  came.  In  course  of  time,  being  com- 
pelled to  return  to  his  own  town  on  business,  he 
went  to  his  home  to  spend  the  night;  but  his 
mother  and  brothers  would  not  recognize  him, 
and  he  had  to  go  away  to  a  hotel.  His  father 
was  dead,  and  his  mother  tried  to  disinherit  him, 
but  was  by  the  law  prevented.  His  family  and 
friends  have  never  forgiven  him,  and  now  he 
never  sees  them.  Similar  cases  could  be  cited 
without  number  proving  the  same  thing.  Is  it 
not  natural,  then,  for  a  man  to  hesitate  to  take 
this  step  ? 


HINDRANCES  281 

(6)  Another  obstacle  to  the  progress  of  mis- 
sions in  Japan  is  that  the  church  is  too  much 
divided.  Almost  every  small  religious  body 
known  has  felt  it  incumbent  upon  itself  to  under- 
take work  here.  It  may  be  true  that  denomina- 
tions working  separately  are  no  hindrance  to  the 
cause  of  Christ  in  the  home  field,  but  I  think  they 
are  surely  a  hindrance  in  the  foreign  work.  It  is 
a  fine  rhetorical  figure  to  liken  the  various  de- 
nominations and  sects  to  different  divisions  of  one 
vast  army,  all  engaged  under  the  same  general, 
m  the  same  work ;  but  the  figure  does  not  repre- 
sent the  facts.  We  do  not  have  one  vast  Chris- 
tian army,  each  division  occupying  only  its  own 
field,  directed  by  one  mind,  and  moving  in  unison. 
The  most  optimistic  cannot  so  regard  the  different 
denominations  and  sects  of  Christendom.  Like 
other  oft-used  figures,  this  one  is  entirely  at  vari- 
ance with  the  facts.  Oftener  is  it  true  that  these 
sects  oppose  one  another,  and  much  prefer  their 
own  welfare  to  that  of  the  whole  body  of  Christ. 

You  cannot  satisfactorily  explain  to  non- Chris- 
tian people  the  reasons  why  you  must  have  a 
Lutheran,  a  Methodist,  a  Presbyterian,  and  a 
Baptist  church ;  and  if  they  could  be  brought  to 
understand  our  differences  this  would  in  no  way 
recommend  us  or  our  creed  to  them.  It  is  a 
great  pity  that  each  mission  field  is  not  allotted 
to  some  one  denomination  and  left  alone  by  all 


282  THE  GIST  OF  JAPAN 

the  others.  If  this  cannot  be,  at  least  only  one 
body  should  work  in  one  town.  Then  these  com- 
plications would  be  partially  avoided,  and  Chris- 
tianity would  more  recommend  itself  to  the 
thoughtful  citizen. 

We  suffer  in  Japan  more  from  a  superfluity  of 
sects  than  of  denominations.  The  Universalists 
and  Unitarians  are  here  with  their  heresies,  and 
are  poisoning  many  minds.  Many  other  bodies 
are  here,  antagonizing  the  established  order  of 
things  and  teaching  religious  anarchy.  I  sup- 
pose there  is  no  mission  field  in  the  world  that 
has  a  larger  number  of  sects  and  divisions. 

But  the  regular  orthodox  denominations  work 
more  harmoniously  in  Japan  than  in  the  home 
lands.  Strifes  and  jealousies  between  them  are 
rare,  while  expressions  of  mutual  appreciation  and 
of  Christian  courtesy  are  common. 

(7)  I  think  the  foreign  communities  in  the  open 
ports  of  Japan  are  a  hindrance  to  the  work  of 
evangelization.  In  the  seven  treaty  ports  there 
are  regular  concessions  for  foreign  residence  and 
trade,  and  thousands  of  foreigners  live  in  them. 
These  communities  are  largely  composed  of  mer- 
chants and  of  those  connected  with  the  various 
consulates,  most  of  whom  have  come  here  for 
purposes  of  gain,  and  are  interested  in  nothing 
besides  money-getting.  A  large  per  cent,  of  this 
population  is  very  undesirable.     As  representa- 


HINDRANCES  283 

tives  of  Western  civilization  (the  product  of  Chris- 
tianity) the  foreign  settlements  should  be  model 
Christian  communities,  and  were  they  such  they 
could  exert  a  powerful  influence  for  good.  But 
as  it  is,  their  example  does  not  recommend  itself 
to  the  Japanese. 

To  say  nothing  whatever  of  the  charges  of  im- 
morality and  dissoluteness  preferred  against  these 
men,  they  are  certainly  not  Christians.  One 
would  think,  to  observe  them,  that  they  had  not 
come  from  Christian  lands  at  all.  Many  who  are 
here  only  temporarily,  being  away  from  all  home 
influences  and  restraints,  set  a  most  ungodly  ex- 
ample. They  will  not  attend  church ;  they  take 
no  interest  in  religious  work;  they  speak  dis- 
paragingly of  religion  in  general,  and  of  the 
Christian  religion  in  particular;  and  to  them  a 
missionary  is  an  eyesore.  While  we  are  laboring 
to  Christianize  the  people,  our  own  countrymen, 
the  representatives  of  Christian  lands  and  the 
exponents  of  a  Christian  civilization,  are  in  the 
foreign  ports  setting  a  most  ungodly  example. 
The  natives  are  quick  to  notice  these  things,  and 
they  reason  that,  if  our  faith  is  as  good  as  we 
represent  it  to  be,  why  have  our  countrymen  not 
profited  better  by  it?  The  presence  of  these 
antichristian  representatives  of  Christendom  is  a 
great  hindrance. 

But  not  all  of  the  foreigners  in  the  open  ports 


284  THE  GIST  OF  JAPAN 

of  Japan  are  of  this  character.  There  are  some 
good  Christian  men  and  women  among  the  busi- 
ness classes,  who  are  interested  in  all  kinds  of 
Christian  work.  And  yet  the  prevailing  tendency 
of  the  foreign  business  communities  is  against 
Christian  work. 

(8)  The  last  but  not  the  least  hindrance  I  will 
mention  is  the  language.  It  has  been  said  of 
both  Chinese  and  Japanese  that  they  were  in- 
vented by  the  devil  to  keep  Christian  missionaries 
from  speaking  freely  with  the  natives.  Whether 
that  be  true  or  not,  it  certainly  is  true  that  Japa- 
nese is  one  of  the  most  difficult  languages  on  the 
globe.  To  know  it  well,  three  different  languages 
must  be  acquired:  spoken  Japanese,  written 
Japanese,  and  Chinese.  The  colloquial  and  the 
book  language  are  quite  different,  the  literary 
being  partly  Chinese.  The  latter  is  written  by 
ideographs,  and  you  must  have  a  sign  for  each 
idea.  About  five  thousand  of  these  characters 
will  enable  one  to  get  along,  although  there  are 
probably  fifty  thousand  in  all.  By  a  sheer  act  of 
memory  to  learn  five  thousand  hideous  characters 
is  no  little  task.  The  colloquial  itself  is  exceed- 
ingly difficult  to  use  aright.  My  readers  may  be 
surprised  to  learn  that  of  the  missionaries  labor- 
ing in  Japan  one  third  cannot  speak  the  language 
intelligibly  to  the  natives.  It  seems  that  many 
Occidentals,  laboring  never  so  hard,  really  cannot 


HINDRANCES  285 

acquire  the  language.  One  never  feels  sure  in 
this  language  that  he  is  saying  just  what  he  wants 
to  say.  If  it  were  less  difficult,  so  that  mission- 
aries could  acquire  complete  command  of  it  and 
use  it  as  readily  as  they  do  their  mother  tongue, 
the  work  of  evangelization  would  go  on  more 
rapidly. 

These,  as  I  understand  them,  are  the  principal 
things  which  at  present  hinder  the  progress  of 
Christianity  in  Japan.  Some  of  them  are  inherent 
in  the  very  nature  of  the  work,  and  will  be  en- 
countered to  the  end.  Others,  I  believe,  are 
transient,  and  will  by  and  by  pass  away. 


XV 

SPECIAL    PROBLEMS 

In  the  broad  sphere  of  labor  which  the  mis- 
sionary must  fill  he  daily  meets  most  difficult 
problems,  whose  solution  requires  the  exercise  of 
consummate  judgment,  skill,  and  patience.  Al- 
though these  problems  are  not  given  a  prominent 
place  in  mission  reports,  and  are  not  therefore 
very  well  known  at  home,  they  loom  up  moun- 
tain-high before  every  missionary.  They  have  a 
practical  importance  in  the  field  surpassed  by 
none  other.  Men  differ  so  widely  in  regard  to 
their  solution  that  they  not  infrequently  work 
division  in  a  mission. 

A  brief  presentation  of  some  of  these  problems 
will  enable  the  home  churches  better  to  under- 
stand our  work  and  to  sympathize  with  us,  and 
will  be  of  practical  worth  to  those  who  contem- 
plate coming  to  work  in  this  field. 

The  first  problem  to  meet  the  missionary  is, 
how  to  deal  with  inquirers. 
286 


SPECIAL  PROBLEMS  2^1 

In  Japan  not  one  in  three  at  first  comes  with 
sincere  motives  and  good  intentions.  On  the 
contrary,  he  comes  seeking  some  material  advan- 
tage, hoping  in  some  way  to  profit  by  his  associa- 
tion with  the  missionary,  or  vaguely  expecting 
to  be  benefited  by  an  alliance  with  what  appears 
to  be  a  stronger  and  more  living  cause.  Those 
who  from  the  first  are  impelled  to  come  by  real 
spiritual  motives  are  indeed  rare.  How  t^  deal 
with  such  inquirers  is  the  question.  TC  turn 
them  away  would  be  to  send  them  back  into 
heathenism.  Manifestly  we  must  hold  C:hem 
until  they  have  more  spiritual  motives. 

I  suppose  all  missionaries  would  agree  that, 
no  matter  how  material  and  selfish  their  motives, 
inquirers  should  be  encouraged  to  continue  com- 
ing, with  the  hope  of  gradually  leading  them 
into  the  truth.  We  could  hardly  expect  them  at 
first  to  have  pure  motives,  as  such  are  practically 
unknown  to  them.  Heathenism,  with  its  de- 
grading idolatries  and  immoralities,  does  not 
beget  these,  and  we  cannot  expect  to  discover 
them  until  the  old  religions  have  been  discarded 
and  the  inquirers  have  been  brought  under  the 
instruction  and  care  of  the  church.  Therefore, 
whatever  the  motive,  we  should  receive  them, 
and  after  a  long  period  of  Christian  teaching  and 
discipline  look  for  a  change  of  heart.  But  the 
length  of  this  probation  before  they  are  received 


288  THE  GIST  OF  JAPAN 

into  the  church,  and  whether  it  shall  be  required 
— those  are  matters  upon  which  the  practice  of 
missions  differs  widely.  Some  have  a  prescribed 
time  which  must  elapse  before  candidates  are 
admitted  to  membership;  others  leave  it  to  the 
judgment  of  the  local  evangelist  or  missionary. 
The  latter  seems  the  better  plan. 

Another  question  is,  Just  how  much  shall  candi- 
dates for  church-membership  be  required  to  give 
up?  As  to  strictly  heathen  practices,  such  as 
idolatry  and  gross  immorality,  there  can  be  no 
question.  But  what  of  practices  about  which 
the  judgment  of  men  differs?  Some  missions 
require  total  abstinence  from  all  intoxicating 
drinks.  Some,  like  the  Methodist,  require  ab- 
stinence from  the  use  of  tobacco,  especially  on 
the  part  of  pastors  and  evangelists.  These 
churches  urge  in  favor  of  their  position  the  com- 
parative ease  with  which  such  restrictions  may 
be  applied  in  the  young  churches  of  Japan. 
Shall  we  follow  the  lead  of  these  more  conser- 
vative churches,  or  shall  we  adopt  a  more  liberal 
policy?  Shall  we  require  converts  who  are  en- 
gaged in  any  way  in  the  manufacture  or  sale  of 
tobacco  or  liquor  to  change  their  business  ?  The 
practice  of  our  own  mission  (the  Lutheran)  is, 
except  in  the  manufacture,  sale,  or  inordinate  use 
of  intoxicants,  to  allow  liberty  of  conscience. 


SPECIAL  PROBLEMS  289 

Another  and  a  very  perplexing  problem  we 
find  to  be,  what  to  do  with  honest  inquirers  who 
have  no  means  of  support.  This  class  is  numer- 
ous. There  are  a  great  many  poor  in  Japan — in 
fact,  nearly  all  are  poor.  As  Japanese  custom 
— even  more  in  ancient  times  than  at  present — 
made  the  poorer  classes  look  to  the  rich  for  their 
maintenance  and  support,  many  converts  look  to 
the  missionary,  not  to  support  them  outright,  but 
to  help  them  into  positions  where  they  can  earn 
a  living.  Not  a  few  have  their  means  of  support 
cut  off  by  the  very  act  of  becoming  Christians. 
In  such  cases  it  seems  but  fair  that  the  mission 
should  do  what  it  can  to  assist  them.  But  how  ? 
To  support  them  is  too  expensive,  besides  being 
demoralizing  to  them  and  the  community.  In 
some  mission  fields  industrial  schools,  mission 
farms,  and  various  other  enterprises  are  estab- 
lished to  provide  employment  for  such,  and  in 
this  way  they  are  helped  to  support  themselves. 
But  in  a  country  like  Japan,  where  industrial  and 
commercial  life  is  highly  organized  and  developed, 
it  is  almost  impossible  for  the  missions  to  do  such 
work.  We  have  neither  the  means  nor  the  skill 
to  compete  with  the  industries  around  us.  This 
question  of  support  for  the  poor  of  the  churches 
is  a  pressing  one,  and  causes  the  missionary  much 
anxiety  and  thought.     The  native  church  can  do 


290  THE  GIST  OF  JAPAN 

much  more  toward  its  solution  than  the  mission- 
ary, and  as  the  church  grows  in  influence  and 
resources  the  problem  may  solve  itself. 

After  a  body  of  converts  has  been  gathered, 
and  the  time  has  come  for  organizing  a  church, 
the  greatest  problem  of  all  arises — the  problem  of 
the  native  church. 

This  is  not  one  problem,  but  is  rather  a  com- 
bination of  problems,  some  of  which  are  the 
following :  What  shall  be  the  form  of  its  organi- 
zation? How  shall  its  ministry  be  supplied? 
How  shall  it  be  supported  ?  What  is  the  relation 
of  the  missionary  to  the  native  church?  What 
shall  be  its  attitude  toward  national  customs? 
These  are  important  and  difficult  problems,  and 
on  their  right  solution  will  depend  in  no  small 
measure  the  prosperity  and  success  of  the  native 
church. 

Some  missions  do  not  seem  thoroughly  to 
grasp  and  give  due  prominence  to  this  idea  of  the 
native  church.  They  interpret  their  commission 
to  mean  the  evangelization  of  the  masses  rather 
than  the  building  up  of  a  strong  native  church. 
But  the  Christianization  of  any  land  will  ulti- 
mately depend  upon  the  native  church,  and  not 
upon  the  foreign  missionary.  Therefore  the  first 
and  chief  aim  of  the  missionary  should  be  to  call 
out  and  develop  a  strong,  self-supporting,  and  self- 
propagating  native  church,  in  whose  hands  the 


SPECIAL  PROBLEMS  291 

evangelization  of  the  masses  of  the  people  can 

ultimately  be  left. 

In  the  organization  of  the  native  church,  what 
polity  shall  be  given  it?  Shall  it  be  organized 
exactly  as  the  home  church  which  the  mission 
represents,  or  shall  it  be  free  to  develop  its  own 
form  of  organization?  Both  of  these  plans  are 
unsatisfactory.  Most  churches  are  agreed  that 
no  special  form  of  church  polity  has  divine  sanc- 
tion, this  being  merely  a  question  of  expediency ; 
and  that  therefore  the  new  churches  should,  as 
far  as  possible,  be  left  free  to  adopt  a  constitution 
in  harmony  with  the  national  character  and 
habits. 

At  the  same  time,  forms  of  church  government 
that  have  been  tried  at  home  and  approved  should 
not  be  ignored.  What  has  stood  the  test  of  time, 
and  proved  its  worth  in  many  lands,  doubtless 
will  in  its  main  features  be  of  substantial  value  in 
the  mission  field.  It  is  but  natural  that  Presby- 
terian societies  should  organize  native  churches 
under  their  own  form  of  government,  Methodist 
under  theirs,  and  Episcopal  under  theirs.  But, 
in  the  very  nature  of  the  case,  a  first  organization 
will  only  be  tentative.  As  the  church  develops 
it  will  probably  develop  a  polity  of  its  own.  In 
view  of  this,  the  polity  imposed  upon  the  native 
church  by  the  mission  at  its  first  organization 
should  be  as  flexible  as  possible. 


292  THE  GIST  OF  JAPAN 

It  would  be  folly  for  the  Lutheran  Church,  for 
instance,  which  has  one  polity  in  Germany,  an- 
other in  Sweden,  another  in  Iceland,  and  still 
another  in  America,  to  attempt  permanently  to 
impose  any  one  of  those  special  forms  upon  the 
Japanese  Lutheran  Church ;  it  will  have  its  own 
special  polity,  but  this  should  not  cause  us 
any  anxiety  or  concern.  If  the  faith  and  life  of 
the  church  are  right,  it  matters  but  Httle  about 
its  polity.  We  should  be  more  concerned  for  the 
broader  interests  of  the  kingdom  than  for  the 
perpetuation  of  our  special  form  of  the  church, 
for  the  promise  of  final  triumph  is  only  to  the 
kingdom. 

Experience  has  settled  certain  points  in  regard 
to  the  native  church,  which  Dr.  Lawrence,  in 
his  admirable  book  on  "  Modern  Missions  in 
the  East,"  denominates  "axioms  of  missions." 
My  own  experience  and  judgment  lead  me  to 
give  them  my  hearty  indorsement.  Three  are 
named : 

1.  "  The  native  church  in  each  country  should 
be  organized  as  a  distinct  church,  ecclesiastically 
independent  of  the  church  in  any  other  country." 

2.  ''  The  pastorate  of  the  native  church  should 
be  a  native  pastorate.  Whatever  else  the  mis- 
sionary is,  he  should  not  be  pastor." 

3.  "The  principles  of  self-control,  self-help, 
and  self- extension  should  be  recognized  in  the 


SPECIAL  PROBLEMS  293 

very  organization  of  the  church.  To  postpone 
them  to  days  of  strength  is  to  postpone  both 
strength  and  blessing." 

The  question  of  self-support  and  independence 
is  one  of  the  gravest  in  connection  with  the  na- 
tive church.  All  are  agreed  as  to  its  desirable- 
ness, and  all  aim  ultimately  to  attain  it ;  but  the 
success  hitherto  attained  in  Japan  is  not  what 
might  be  expected.  There  are  perhaps  a  larger 
number  of  self-supporting  churches  in  Japan  than 
in  most  mission  fields,  but  not  so  many  as  there 
should  be.  The  native  churches,  as  a  rule,  do 
not  contribute  what  they  should  or  could  toward 
their  own  support.  In  this  regard  the  statistics 
usually  given  are  very  deceptive.  Many  of  those 
churches  put  down  as  self-supporting  either  are 
so  largely  through  the  private  contributions  of 
the  missionaries  of  the  station,  or  are  churches  in 
connection  with  mission  schools,  where  the  ex- 
pense is  small  because  one  of  the  professors,  who 
draws  a  salary  from  the  board,  acts  as  pastor.  I 
have  heard  of  one  church  marked  "  self-support- 
ing" that  was  composed  of  only  one  man  and 
his  family.  This  man  was  the  evangelist,  who, 
having  some  private  means,  supported  himself. 

While  the  annual  statistics  show  fairly  good 
contributions  "  by  the  native  churches,"  it  should 
be  borne  in  mind  that  the  contributions  of  a  large 
body  of  missionaries,  who  are  liberal  givers,  are 


294  THE  GIST  OF  JAPAN 

included.     At  most  stations  they  give  more  than 
the  whole  native  church  combined. 

Native  Christians  do  not  contribute  as  much 
toward  the  support  of  the  gospel  as  they  formerly 
did  toward  the  support  of  their  false  religions. 
The  reasons  for  this  are,  first,  that  heathenism 
induced  larger  gifts  by  teaching  that  every  one 
who  makes  a  contribution  for  religious  purposes 
is  thereby  heaping  up  merit  for  himself  in  the  life 
to  come.  And,  second,  that  the  native  churches 
have  from  the  beginning  leaned  on  the  mission- 
aries and  societies,  until  independent  giving  and 
self-sacrifice  have  been  discouraged.  The  mis- 
sion board  is  looked  upon  as  an  institution  of 
limitless  resources,  whose  business  it  is  to  pro- 
vide money  for  the  work.  And,  third,  that  in 
many  instances  the  native  evangelists  do  not 
heartily  second  the  efforts  of  the  missionaries 
to  bring  the  churches  to  a  self-supporting  basis. 
They  would  much  rather  draw  their  salaries  from 
the  mission  treasurer  than  from  the  members 
of  their  churches.  The  reasons  for  this  are 
obvious:  they  could  not  conscientiously  urge 
their  flocks  to  support  them  on  a  better  scale 
than  they  themselves  live,  but  they  can  ask  the 
mission  to  do  this;  again,  when  their  salaries 
come  from  the  mission  they  are  prompt  and  sure, 
while  if  they  come  from  the  churches  they  are 
irregular  and  uncertain.     But  in  justice  to  Japa- 


SPECIAL  PROBLEMS  295 

nese  pastors  it  should  be  said  that,  while  the 
above  is  true  of  many  of  them,  there  are  others 
who  have  willingly  made  personal  sacrifices,  living 
on  much  smaller  salaries  than  formerly,  in  order 
to  assist  their  churches  to  self-support. 

How  to  overcome  all  these  obstacles  and  de- 
velop a  liberal,  self-supporting  spirit  in  the  native 
church  is  a  difficult  problem  with  which  the 
mission  boards  are  at  present  grappling.  The 
Congregational  Church  has  more  nearly  solved  it 
than  any  other,  yet  its  number  of  independent 
churches  fell  off  considerably  during  the  past 
year. 

The  native  church  must  not  be  judged  too 
harshly  for  its  failure  in  self-support.  It  has  not 
yet  been  educated  in  giving  as  the  home  churches 
have,  and  its  resources  are  very  limited.  Most 
of  its  members  are  exceedingly  poor  and  have  all 
they  can  do  to  provide  for  the  support  of  them- 
selves and  families.  Our  proper  attitude  toward 
them  in  this  matter  is  one  of  patience,  sympathy, 
and  help. 

How  shall  the  native  church  be  provided  with 
a  competent  ministry?  This  is  a  perplexing 
question  to  the  churches  in  the  home  lands ;  how 
much  more  so  in  a  mission  field!  It  is  neces- 
sary to  provide  pastors,  evangelists,  catechists, 
teachers,  Bible-women,  etc. — a  whole  army  of 
workers.  ♦ 


296  THE  GIST  OF  JAPAN 

The  first  question  in  this  connection  is,  How 
is  the  material  to  be  provided?  Shall  bright, 
active  boys  who  seem  adapted  to  the  work  be 
selected  out  of  the  mission  schools  and  especially- 
trained  for  this  work  at  the  expense  of  the  mis- 
sion, without  waiting  for  a  divine  call?  This  is 
the  usual  method,  but  it  is  far  from  satisfactory. 
Such,  not  having  sought  the  ministerial  office,  do 
not  feel  its  dignity  and  responsibility  as  much  as 
those  who  are  brought  into  it  by  a  personal  call. 
Some  of  the  brightest  and  most  promising,  after 
having  been  educated  at  the  expense  of  the  mis- 
sion, are  easily  enticed  into  other  callings.  Men 
so  chosen  and  educated  are  very  apt  to  consider 
themselves,  and  to  be  considered  by  others,  as 
simply  paid  agents  of  the  mission.  Often  their 
labors  are  performed  in  a  mere  routine  and  per- 
functory manner,  they  evidently  caring  more  for 
employment  than  for  conversions.  These  are 
serious  objections,  and  yet  many  good  and  noble 
men  have  been  so  trained ;  it  does  seem  that  in 
the  early  stages  of  mission  work  there  is  hardly 
any  other  way  of  providing  a  native  ministry. 

So  soon  as  a  native  church  is  developed,  with 
its  accompanying  Christian  sentiment,  the  per- 
sonal call  to  the  ministry  can  be  relied  upon  to 
furnish  the  material.  An  effort  is  then  made  by 
most  of  the  larger  missionary  bodies  to  give  a 
broad  training  to  many  men,  and  to  rely  upon  a 


SPECIAL  PROBLEMS  297 

certain  number,  in  answer  to  a  divine  call,  seek- 
ing the  ministerial  office.  In  this  way  the  mission 
schools  supply  a  portion  of  the  theological  stu- 
dents, but  in  Japan  the  larger  portion  are  not 
graduates  of  the  mission  schools. 

After  the  men  are  supplied,  how  shall  they  be 
trained  for  work  ?  Shall  instruction  be  given  in 
Japanese  only,  or  shall  English  be  taught  also? 
(For  full  discussion  of  this  question  see  Chapter 
XIII.)  ShallGreek  and  Hebrew  be  studied?  How 
far  shall  the  native  religions  be  taught  ?  Shall  the 
curriculum  in  other  respects  be  about  what  it  is 
at  home,  or  shall  it  be  modified  and  especial  stress 
laid  upon  certain  subjects?  Shall  students  study 
privately  with  the  missionaries,  or  shall  theolog- 
ical seminaries  be  erected?  Shall  students  be 
encouraged  to  complete  their  theological  training 
in  Europe  and  America  ?  Space  does  not  permit 
a  discussion  of  each  of  these  questions,  but  only 
a  bare  statement  of  the  consensus  of  judgment 
and  practice  in  Japan  after  years  of  experience. 

Shall  instruction  in  the  original  languages  of 
Scripture  be  given?  As  to  the  desirability  of 
this  there  can  be  no  question ;  but  as  the  whole 
science  of  theology  is  entirely  new  here,  and  a 
study  of  its  more  important  branches  requires  a 
long  time,  it  has  not  been  customary  to  give  in- 
struction in  either  of  these  languages.  In  recent 
years  some  seminaries  have  been  trying  to  intro- 


298  THE  GIST  OF  JAPAN 

duce  primary  courses  in  Greek  and  Hebrew,  and 
as  the  schools  grow  older,  and  their  equipment 
improves,  these  languages  will  gradually  be 
added  to  the  curriculum. 

Shall  the  religious  systems  and  books  of  Japan 
be  taught  in  theological  schools?  It  is  highly 
desirable  that  native  ministers  clearly  understand 
and  be  able  intelligently  to  combat  the  false  re- 
ligions around  them ;  and  to  this  end  some  serhi- 
naries  give  instruction  in  the  doctrines  of  Bud- 
dhism and  Shinto  as  well  as  Christianity.  In  one 
or  two  instances  Buddhism  is  taught  in  Christian 
theological  schools  by  Buddhist  priests,  but  it  is 
usually  taught  by  Christian  teachers  in  connection 
with  dogmatic  theology.  As  a  rule,  the  native 
ministry  desires  more  thorough  instruction  in  the 
native  religions,  while  the  missionaries  oppose 
any  extension  of  the  curriculum  in  that  direction. 

In  general  the  same  branches  of  theology  are 
taught  here  that  are  taught  at  home.  It  is 
especially  desirable  that  instruction  in  dogmatics 
and  apologetics  be  thorough  and  sound,  and 
these  branches  should  perhaps  be  emphasized 
more  than  others. 

Experience  has  proved  that  it  is  much  better 
to  have  theological  schools  where  the  native 
ministry  may  be  instructed  than  for  the  mission- 
a:ry  to  undertake  such  instruction  in  private. 
All  the  larger  missions  have  fairly  well-equipped 


SPECIAL  PROBLEMS  299 

theological  schools,  and  private  instruction  is  only- 
given  by  a  few  men  whose  missions  have  not  yet 
been  able  to  establish  these.  It  is  unfortunate, 
both  for  the  student  and  for  the  missionary,  when 
theological  instruction  must  be  given  in  private. 

Many  Japanese  have  been  sent  abroad  to  com- 
plete their  theological  course,  but  the  experiment 
has  not  been  satisfactory.  The  consensus  of 
opinion  now  is  that  for  the  main  body  of  pastors 
and  evangelists  a  local  training  is  much  better 
than  a  foreign  one.  A  few  men  of  exceptional 
ability  may  be  educated  abroad  as  teachers  and 
leaders,  but  great  care  must  be  taken  not  to  de- 
nationalize them. 

Another  perplexing  question  in  connection  with 
the  native  church  is  its  relation  to  the  mission- 
aries. On  this  subject  there  is  great  diversity  of 
opinion.  Shall  the  missionary  retain  any  control 
over  the  native  church,  or  shall  he  have  only 
advisory  power?  Can  he  take  an  active  part  in 
its  deliberations,  or  shall  he  be  excluded  from 
them? 

As  the  church  grows  and  develops  it  will  come 
more  and  more  to  rely  upon  itself  and  to  act  in- 
dependently of  the  mission.  The  majority  of 
Japanese  Christians  take  the  ground  that  the 
missionary  has  nothing  to  do  with  the  organized 
native  church,  but  that  his  sphere  is  with  the 
unevangelized  masses  and  unorganized  chapels. 


300  THE  GIST  OF  JAPAN 

In  the  Congregational  churches  the  missionaries 
have  no  voice  or  vote  in  the  meetings  and  coun- 
cils, and  are  recognized  only  as  advisory  members. 
In  contrast  to  this  policy  is  that  of  the  Episcopal 
and  Methodist  bodies,  in  whose  councils  natives 
and  foreigners  meet  together  and  deliberate  in 
harmony.  The  meetings  are  presided  over  by 
the  foreigners,  and  they  have  a  controlling  voice 
in  all  legislation.  The  Presbyterians  also  take 
part  in  presbytery  and  synod,  but  the  Japanese 
usually  preside  and  are  in  the  majority. 

Certainly  the  missionary  should  not  be  pastor 
of  the  native  church  and  should  not  exercise  lordly 
control  over  it ;  but  it  does  seem  that  he  should 
retain  some  influence,  or  at  least  should  have  veto 
power  against  unwise  legislation. 

What  shall  be  the  attitude  of  the  native  church 
toward  certain  national  habits  and  customs? 
Here  is  a  problem  that  often  perplexes  mission- 
aries and  evangelists.  It  is  recognized  by  all  that 
anything  squarely  in  contradiction  to  Christianity 
must  be  opposed.  On  the  other  hand,  it  is  recog- 
nized that  national  customs  should  be  carefully 
observed  when  they  are  not  antichristian  or  im- 
moral. There  are  some  customs  in  Japan  about 
the  nature  of  which  great  difference  of  opinion 
prevails,  such  as  the  honors  shown  dead  ancestors, 
bowing  before  the  emperor's  picture,  contributing 
to  certain  religious  festivals,  etc. 


SPECIAL  PROBLEMS  301 

When  a  parent  dies  it  is  customary  for  the 
children  to  pay  regular  visits  to  the  tomb,  to 
make  offerings  there,  and  to  reverence  or  worship 
the  departed.  In  the  eyes  of  some  this  act  in- 
volves real  worship;  to  others  it  is  merely  an 
expression  of  reverence  and  respect.  It  seems 
that  Paul's  principle  of  not  eating  meat  for  his 
weak  brother's  sake  should  be  applied  here.  The 
act  in  itself  may  be  performed  without  com- 
promising a  Christian's  conscience;  but  for  the 
sake  of  the  common  people,  to  whom  it  means 
worship,  it  should  be  omitted  by  Christians,  and 
the  churches  generally  forbid  it. 

In  all  the  schools,  at  certain  festivals,  the  em- 
peror's picture  is  brought  out,  and  all  teachers 
and  pupils  are  required  to  bow^  before  it.  This 
is  a  national  custom  very  dear  to  the  hearts  of 
the  people,  and  any  one  failing  to  comply  with  it 
is  severely  censured.  Much  has  been  said  and 
written  as  to  the  religious  significance  of  the  act. 
To  the  more  enlightened  of  the  Japanese  this 
prostration  before  the  emperor's  picture  may  be 
only  an  act  of  deep  reverence  and  respect,  such 
as  is  shown  to  royalty  in  the  West  by  the  lifting 
of  the  hat,  but  to  the  masses  it  doubtless  is  real 
worship,  in  so  far  as  they  know  what  worship  is. 
This  is  not  strange  when  we  remember  the  almost 
universally  accepted  belief  as  to  the  divine  origin 
of  the  mikado.     The  government  itself  virtually 


302  THE  GIST  OF  JAPAN 

acknowledged  the  religious  significance  of  the  act 
when  it  passed  a  law  permitting  foreign  teachers 
in  the  various  schools  to  absent  themselves  on 
the  day  of  the  exaltation  of  the  imperial  picture, 
if  they  so  desired. 

Now  here  is  a  national  custom  very  dear  to  the 
people,  in  itself  harmless,  but  which  in  the  eyes 
of  many  involves  real  worship.  What  shall  be 
the  attitude  of  the  church  toward  it? 

Some  religious  festivals  are  observed  in  Japan 
which  have  more  or  less  political  significance. 
While  they  are  generally  held  in  connection  with 
some  temple,  there  may  be  nothing  distinctively 
heathen  about  the  festival  itself.  To  provide  for 
the  expense,  each  house  is  asked  to  contribute  a 
certain  amount  of  money — the  Christians  along 
with  the  rest.  There  is  no  legal  compulsion  in 
the  matter,  but  every  one  contributes,  and  there 
is  a  moral  necessity  to  do  so.  Now  what  stand 
shall  the  Christian  church  take  on  this  matter? 
Shall  the  members  be  advised  to  comply  with  the 
custom,  or  shall  they  be  forbidden  to  do  so? 

How  to  remain  faithful  to  her  Lord,  and  yet 
not  unnecessarily  wound  the  national  feelings  of 
her  countrymen,  is  the  delicate  and  difficult  prob- 
lem which  the  native  church  must  solve. 

A  very  important  problem  is,  how  to  bring 
about  more  cooperation  in  mission  work.  It  is 
highly  desirable  that  Christianity  present  an  un- 


SPECIAL  PROBLEMS  303 

divided  front  to  the  enemy,  that  its  forces  at  least 
work  in  harmony  with  one  another. 

While  men's  views  on  important  theological 
questions  differ  so  radically  as  at  present  it  is 
useless  to  talk  of  organic  union ;  but  there  can  and 
should  be  brotherly  recognition,  mutual  assistance 
whenever  possible,  respect  for  one  another's  views, 
absence  of  controversy,  scrupulous  regard  for  an- 
other's recognized  territory,  and  hearty  coopera- 
tion in  all  possible  ways. 

There  is  something  of  this  realized  in  Japan 
to-day.  The  Christian  bodies,  as  a  rule,  dwell 
together  in  peace  and  harmony,  rejoicing  in  one 
another's  welfare.  Contentions  arKi  strife  are 
much  less  common  than  in  the  West.  All  the 
various  branches  of  the  Reformed  and  Presby- 
terian churches  are  laboring  in  hearty  coopera- 
tion to  build  up  one  united  native  church.  The 
various  Episcopal  bodies,  while  themselves  or- 
ganically distinct,  are  also  building  up  an  undi- 
vided Japanese  Episcopal  Church. 

But  much  yet  remains  that  might  be  done  in 
this  line.  In  matters  of  publication,  theological 
education,  etc.,  that  involve  heavy  expense,  plans 
might  be  devised  whereby  several  missions  could 
cooperate,  and  thus  the  expense  be  lessened  to 
each  and  the  work  better  done.  To  illustrate: 
here  is  a  small  mission,  with  only  a  few  workers 
and  a  very  small  amount  of  money  wherewith  to 


304  THE  GIST  OF  JAPAN 

Operate.  It  has  all  the  evangelistic  work  it  can 
do,  and  is  unable  to  support  its  own  theological 
school.  Some  of  its  missionaries  are  taken  from 
the  evangelistic  work  and  forced  to  train,  as  best 
they  can,  one  or  two  theological  students.  In 
the  same  community  is  a  good  theological  school 
belonging  to  a  sister  mission,  that  has  only  a  few 
students  and  would  be  glad  to  give  its  advantages 
to  the  students  of  the  other  mission.  It  does 
seem  that  some  plan  of  cooperation  should  be 
devised  whereby  each  could  be  accommodated. 
This  problem  is  unsolved,  and  each  little  mission 
goes  on  working  independently  of  all  the  others, 
at  the  cost  of  larger  expenditure  and  poorer  work. 
An  easier  form  of  cooperation  very  much  to 
be  desired,  which  has  not  yet  been  consummated, 
is  that  between  diflferent  branches  of  the  same 
church.  That  those  known  by  the  same  name, 
whose  doctrine  and  polity  differ  but  little,  and 
who  are  separated  in  the  West  only  by  geo- 
graphical divisions,  should  cooperate  on  the  mis- 
sion field  is  a  plain  duty,  failure  to  effect  which  is 
culpable.  Take  the  great  Methodist  Church. 
There  are  five  different  Methodist  bodies  at  work 
in  Japan — each  one  prosecuting  its  work  separate 
and  distinct  from  the  others.  There  is  no  conflict 
between  them,  neither  is  there  any  cooperation. 
What  a  saving  there  would  be  if  these  bodies 
would  cooperate,  especially  in  the  matter  of  edu- 


SPECIAL  PROBLEMS  306 

cational  work!  As  it  is,  each  one  of  them  sup- 
ports its  own  academical  and  theological  school, 
at  a  cost  of  men  and  money  almost  sufficient  for 
the  needs  of  all  if  united.  Many  of  these  differ- 
ent schools  are  at  present  poorly  attended  and 
consequently  poorly  equipped;  whereas  if  the 
whole  educational  work  were  done  by  one  or  at 
most  two  institutions  there  would  be  a  large 
number  of  students  and  the  equipment  could  be 
made  first-class. 

An  effort  has  been  made  on  several  occasions 
to  unite  these  various  Methodist  bodies,  and  most 
of  them  desire  a  union,  but  as  yet  it  has  failed  of 
accomplishment. 

The  responsibility  for  this  failure  lies  much 
more  with  the  home  boards  than  with  the  mis- 
sionaries. The  latter  generally  desire  more  co- 
operation, and  could  bring  it  about  were  it  not 
for  the  restrictions  placed  upon  them.  This  is  a 
problem  to  the  solution  of  which  the  various 
missionary  societies  should  set  themselves  in 
earnest.  If  the  advance  of  the  kingdom  is  partly 
hindered  by  a  lack  of  this  cooperation,  then  the 
mission  boards  are  responsible  before  God. 

The  above  are  but  some  of  the  problems  which 
present  themselves  to-day  in  Japan.  If  I  have 
succeeded  in  impressing  the  reader  with  their 
number,  complexity,  and  difficulty  of  solution, 
my  purpose  is  accomplished. 


XVI 

THE   OUTLOOK 

It  is  exceedingly  difficult  to  form  a  reliable 
conjecture  concerning  the  future  state  of  Chris- 
tianity in  Japan.  In  this  land  the  unexpected 
always  happens.  It  has  been  called  a  land  of 
surprises.  Instability,  vacillation,  and  change 
are  its  characteristics.  What  is  in  favor  to-day 
may  be  out  to-morrow ;  what  is  out  of  favor  to- 
day may  be  in  to-morrow.  The  signs  of  the 
times  may  clearly  indicate  a  certain  trend  of 
events  for  the  next  year,  but  ere  that  year  has 
come  all  may  change  and  the  happenings  be  quite 
different  from  what  was  expected.  The  fact  is, 
Japan  is  undergoing  a  peaceable  social  and  polit- 
ical revolution,  and  it  is  hard  to  tell  what  a  day 
may  bring  forth. 

But  there  are  certain  factors  which,  if  left  to 
their  natural  development,  will  tend  to  bring 
about  a  certain  condition,  and  by  considering 
306 


THE  OUTLOOK  307 

those  factors  we  can  tell  something  about  what 
that  condition  ought  to  be.  We  will  attempt, 
then,  to  take  a  bird's-eye  view  of  the  influences 
in  operation  on  this  mission  field,  and  will  make  a 
surmise  as  to  their  probable  outcome  in  the  future. 

There  are  three  factors  which  must  be  con- 
sidered in  attempting  to  form  an  opinion  as  to 
the  outlook :  the  working  forces;  the  opposition 
to  their  work;  and  the  natural  adaptability  or 
inadaptability  of  the  people.  We  will  endeavor  to 
look  right  closely  into  these. 

Humanly  speaking,  the  forces  engaged  in  any 
work  will  determine,  to  some  extent,  the  future 
condition  of  that  work.  The  future  of  Christi- 
anity in  Japan  will  depend  in  part  upon  the  pres- 
ent working  Christian  forces.  These  forces  are 
the  native  church,  the  body  of  missionaries,  and 
the  whole  mass  of  mission  machinery. 

The  burden  of  the  work  rests  with  the  native 
church.  The  evangelization  of  the  masses  must 
be  chiefly  by  her  effort.  The  standing  of  Chris- 
tianity in  the  empire  will  depend  upon  her.  If 
true  to  her  Lord,  and  faithful  in  the  discharge 
of  the  task  which  He  has  given,  the  result  will 
probably  be  good.  Now  what  is  the  condition 
of  the  native  church  in  Japan  to-day?  There 
are  100,000  Christians,  including  Protestants, 
Greeks,  and  Romanists.  These  Christians  have 
manifested  commendable  zeal,  earnestness,  and 


308  THE  GIST  OF  JAPAN 

piety.  The  native  church  is  organized,  hope- 
ful, and  aggressive,  yet  in  many  respects  not  what 
her  friends  desire  and  what  they  pray  she  may 
be.  Very  much  is  yet  to  be  desired  in  the 
matters  of  orthodoxy,  self-support,  and  internal 
harmony,  but  it  is  not  sure  that  this  native  church 
is  more  lacking  in  these  respects  than  native 
churches  in  other  mission  fields.  Church  history 
seems  to  indicate  that  the  church  in  every  land 
must  go  through  a  certain  period  of  doctrinal 
development.  The  old  heresies  of  Arianism, 
Pelagianism,  and  Sabellianism  spring  up  in  their 
order  on  each  mission  field,  and  are  finally  suc- 
ceeded by  orthodoxy.  Japan  is  now  in  that  de- 
veloping period,  and  loose  theological  views  are 
to  be  expected.  There  are  many  men  of  unor- 
thodox views  in  the  native  church,  who  exert  a 
strong  influence ;  but  there  are  also  many  men  of 
sound  evangelical  views,  who  will  be  able  prob- 
ably to  restrain  the  radicals  and  determine  the 
future  development.  I  think  in  time  there  will 
come  to  the  church  in  Japan  a  sounder  faith  and 
a  fuller  Christian  consciousness,  and  that  she  will 
faithfully  bear  her  part  in  the  evangelization  of 
this  land.  Although  there  are  now  many  ele- 
ments in  the  church  which  should  not  be  there, 
we  must  have  faith  to  leave  the  removal  of  them 
to  the  influence  of  time  and  the  guidance  of  the 
Holy  Spirit.     God  will  take  care  of  His  church 


THE  OUTLOOK  309 

and  endow  her  for  the  work  He  has  given  her 
to  do. 

The  foreign  missionaries  in  Japan  can  be  de- 
pended upon  to  do  all  in  their  power  to  bring 
about  the  triumph  of  Christianity.  They  are  a 
large  body  of  earnest,  consecrated  workers,  led 
by  the  Spirit  of  God.  With  but  a  few  exceptions, 
a  more  faithful  and  talented  body  of  men  cannot 
be  found.  There  are  in  all  branches  of  the 
church,  including  Greek  and  Roman  Catholics, 
876  European  missionaries.  This  number  in- 
cludes single  and  married  women.  Such  a  force, 
led  by  the  Holy  Spirit,  ought  to  be  able  to  do 
much  to  hasten  the  coming  of  the  kingdom  in 
Japan. 

Besides  the  native  and  foreign  workers,  all  the 
machinery  and  institutions  of  various  kinds  ne- 
cessary for  the  growth  and  expansion  of  the  church 
are  now  in  operation.  A  good  Christian  litera- 
ture is  rapidly  forming,  numerous  Christian 
schools  of  various  grades  are  planted  over  all  the 
empire,  and  a  large  number  of  Christian  colleges 
and  theological  seminaries  are  already  open. 

When  we  thus  review  the  human  forces  upon 
which  the  future  depends  we  have  reason  to  feel 
encouraged. 

But  no  matter  how  strong  and  consecrated  the 
body  of  workers,  the  success  of  the  work  will  in 
some  degree  be  conditioned  by  the  hindrances 


310  THE  GIST  OF  JAPAN 

which  are  placed  in  the  way.  There  may  be 
certain  social  or  governmental  oppositions,  certain 
combinations  of  militating  circumstances,  which 
will  prove  insurmountable  to  the  best  workers, 
effectually  hindering  the  future  of  a  work  other- 
wise promising. 

Formerly,  as  has  been  shown,  the  government 
put  every  opposition  it  could  in  the  way  of  Chris- 
tian work.  Long  after  the  prohibitions  of  Chris- 
tianity were  removed  governmental  influence  was 
exerted  against  it  in  many  ways.  Even  after 
religious  liberty  was  granted  by  the  promulga- 
tion of  the  constitution  it  was  far  from  being 
realized.  In  certain  departments  of  the  govern- 
mental service,  especially  in  the  military  and 
educational  departments,  until  very  recent  years 
persecutions  were  still  practised  in  a  mild  but 
effective  way.  But  all  this  is  now  a  thing  of  the 
past. 

The  attitude  of  the  government  has  changed 
recently,  and  instead  of  hindering  it  has  actually 
encouraged  and  in  several  ways  helped  in  our 
work.  During  the  late  war  with  China  it  per- 
mitted the  sending  to  the  army  of  three  native 
chaplains,  and  on  the  field  encouraged  and  helped 
them  all  it  could.  These  men  were  not  officially 
styled  "  Christian  chaplains,"  but  were  called 
imonshi,  or  comforters.  It  is  not  true,  as  has 
recently  been  affirmed  by  a  minister  in  New  York, 


THE   OUTLOOK  311 

that  there  are  regularly  appointed  permanent 
Christian  chaplains  to  the  Japanese  army.  None 
but  these  three  have  ever  been  appointed,  and 
their  appointment  was  only  temporary.  But  the 
fact  that  the  government  granted  them  permission 
to  accompany  the  armies  and  encouraged  their 
work  shows  clearly  a  changed  attitude  toward 
the  Christian  religion. 

The  same  is  indicated  by  the  fact  that  the 
authorities  willingly  gave  permission  for  the  dis- 
tribution of  Bibles  to  the  soldiers  in  every  de- 
partment of  the  army.  They  even  aided  in  the 
distribution,  and  often  arranged  for  those  who 
distributed  them  to  preach  to  the  soldiers.  I 
think  few  non- Christian  lands  have  ever  gone  so 
far  as  this  in  their  encouragement  of  Christianity. 

From  these  facts  I  infer  that  the  government 
will  no  longer  place  obstacles  in  the  way  of  our 
work.  Such  obstacles  have  in  the  past  prevented 
many  from  favoring  Christianity,  and  their  re- 
moval augurs  well  for  the  future. 

The  native  religions  have  very  much  hindered 
the  evangelization  of  Japan.  Their  militating 
influence  is  still  active  and  powerful,  but  I  think 
it  is  gradually  declining.  Buddhism  will  die  hard, 
but  she  is  too  old,  effete,  and  corrupt  permanently 
to  withstand  her  younger  and  more  powerful  foe. 
The  inherent  truth  of  Christianity  must  ultimately 
give  it  the  victory.     As  Japanese  education  and 


312  THE  GIST  OF  JAPAN 

enlightenment  advance,  the  intrinsic  superiority 
of  Christianity  over  Buddhism  must  appear  and 
must  recommend  it  to  the  people. 

The  hope  of  our  religion  in  this  land  lies 
largely  in  the  fact  of  the  insatiable  desire  of  the 
people  for  Western  learning  and  civilization. 
The  ever-increasing  introduction  of  Western 
literature,  the  adoption  of  our  civilization  and  in- 
stitutions, will  necessarily  bring  about  a  better 
acquaintance  with  Christianity,  its  spirit  and  aims. 
Then  the  prejudice  against  it  will  gradually  die 
out,  and  it  will,  appealing  to  them  in  its  true 
light, — the  germ  and  base  of  all  true  civilization, 
and  the  foster-mother  of  education  and  enlighten- 
ment,— be  readily  accepted. 

The  social  hindrances  operating  against  Chris- 
tianity to-day  are  all  local  and  personal,  and  will 
probably  become  less  and  less  until  they  die  a 
natural  death.  Every  part  of  the  empire  is  abso- 
lutely open,  and  there  is  nothing  to  hinder  a  full 
and  free  proclamation  of  the  gospel  in  every  town, 
village,  and  hamlet  in  Japan. 

The  superior  position  of  Christianity  at  present 
to  that  which  it  held  a  few  years  ago  is  strik- 
ing. Professor  Chamberlain,  a  very  close  ob- 
server, whose  experience  in  Japan  has  extended 
over  many  years,  says :  *'  To  those  who  can  look 
back  thirty  years,  or  even  only  twenty  years,  the 
change  in  the  position  of  Christianity  in  Japan 


THE  OUTLOOK  313 

is  most  striking,  indeed  well-nigh  incredible." 
From  a  hated  and  despised  thing  it  has  risen  to 
a  position  in  which  it  commands  the  respect  of 
many  of  the  best  men  in  the  land. 

But  there  is  another  element  which  must  be 
taken  into  consideration  in  making  up  an  estimate 
of  the  outlook,  and  that  is  the  natural  adaptability 
or  inadaptability  of  the  people  for  Christianity. 
The  farmer  may  labor  long  and  hard;  he  may 
sow  the  best  seed;  sunshine  and  rain  may  lend 
their  encouragement;  but  if  the  soil  is  uncon- 
genial the  yield  will  be  small.  In  the  same 
way,  a  strong,  consecrated  working  force  may 
labor,  unopposed,  with  might  and  main  in  the 
mission  field,  but  if  the  soil  is  not  congenial  the 
results  will  be  small. 

Are  the  Japanese  people  well  or  ill  adapted  by 
nature  to  the  reception  of  Christianity?  The 
strongest  opposition  to  our  work,  and  the  one 
which  makes  us  most  anxious  for  the  future,  lies 
in  the  natural  constitution  of  the  people  for  whom 
we  labor.  Many  natural  characteristics  of  this 
people  predispose  them  to  reject  Christianity. 

I  must  again  refer  to  that  strong  nationalistic 
feeling  which  is  inborn  in  every  Japanese  and 
which  hinders  the  rapid  progress  of  the  gospel. 
This  principle,  operating  within  the  church, 
threatens  to  destroy  the  orthodoxy  and  integrity 
of  the  faith.     Animated  by  a  patriotic  feeling 


314  THE  GIST  OF  JAPAN 

that  is  more  blind  than  enlightened,  the  creeds, 
the  polity,  the  life  of  the  church  of  the  West,  are 
considered  as  of  little  worth,  and  many  parts  of 
the  native  church  are  extremely  anxious  to  cut 
off  everything  possible  that  has  a  foreign  flavor, 
and  to  create  a  form  of  Christianity  peculiarly 
Japanese. 

Again,  the  nationalistic  feeling  prompts  many, 
both  in  the  church  and  out  of  it,  to  chafe  at  the 
presence  of  foreign  religious  teachers  in  their 
midst.  The  very  presence  of  these  teachers  is 
looked  upon  as  an  implication  that  the  Japanese 
are  not  competent  to  instruct  themselves  in  reli- 
gious matters,  and  this  is  much  resented.  As  a 
prominent  Japanese  put  it  not  long  ago,  "  What 
could  be  more  inconsistent  or  improper  than  for 
great  Japan,  that  has  so  recently  humbled  China 
and  forced  the  admiration  of  the  world  for  her 
skill  in  arms,  as  well  as  for  her  educational,  com- 
mercial, and  industrial  development,  to  be  in- 
structed in  rehgious  matters  by  foreigners?" 

Operating  in  these  ways,  Japanese  patriotism 
ill  adapts  the  people  for  a  reception  of  Christianity. 

Another  feature  of  the  native  character  which 
is  not  favorable  is  its  lack  of  seriousness  and 
stability.  Religion  is  a  serious,  solemn  matter, 
but  the  Japanese  are  not  a  serious-minded  people. 
Their  beliefs  have  always  sat  lightly  upon  them, 
to  be  taken  off  and  put  on  at  will.     Where  these 


THE  OUTLOOK  315 

characteristics  are  largely  wanting  the  progress  of 
Christianity  will  probably  be  slow. 

At  present  the  Japanese  are  too  materialistic 
properly  to  appreciate  a  religion  so  spiritual  as 
ours.  In  religion,  as  in  all  other  things,  they 
desire  to  receive  some  present  material  benefit; 
and  when  the  rewards  of  Christianity  are  found  to 
be  chiefly  spiritual,  and  most  of  them  not  realized 
in  the  present  life,  a  deaf  ear  is  turned.  This  is 
an  era  of  great  material  prosperity  in  Japan,  and 
the  minds  of  the  people  are  fully  occupied  with 
commercial  and  industrial  questions,  to  the  exclu- 
sion of  moral  and  religious  ones. 

The  most  common  attitude  of  the  Japanese 
public  toward  Christianity  to-day  is  one  of  abso- 
lute indifference.  The  people  think  that  if  [the 
government  permits  this  religion  it  cannot  be  so 
very  bad;  it  is  making  little  progress  anyway, 
and  they  need  give  it  no  notice  whatever.  If 
others  care  to  go  and  hear  about  it,  all  right,  but 
as  for  themselves,  they  have  no  relations  with  it. 
The  usual  experience  now  when  a  new  chapel  is 
opened  and  preaching  begun  is  that  for  a  few 
times  large  numbers  of  people  will  come  out  of 
curiosity;  then  after  a  little  they  stop,  and  no 
further  regard  is  paid  to  the  chapel  or  the  preach- 
ing. The  conflict  of  religions,  the  inconsistencies 
and  shortcomings  of  the  old  faiths,  the  advancing 
knowledge,  have  combined  to  bring  about  a  state 


316  THE  GIST  OF  JAPAN 

of  indifference,  wide-spread  and  hard  to  overcome. 
It  is  in  many  respects  more  hurtful  than  a  posi- 
tion of  open  antagonism. 

The  natural  tendency  of  the  Japanese  mind  to 
be  skeptical  in  regard  to  all  supernatural  ques- 
tions has  been  fostered  by  education  to  such  an 
extent  that  educated  Japan  is  to-day  largely  a 
nation  of  atheists,  or  at  least  of  agnostics.  The 
proud  Pharisaic  spirit  is  abroad,  indisposing  the 
race  to  accept  Christ. 

The  course  of  Christianity  in  the  future  will 
not  be  an  unopposed,  easy  march  to  victory. 
There  yet  remains  a  great  deal  to  be  done. 
Many  clouds  still  linger  on  the  horizon,  making 
us  anxious  about  the  morrow.  But  so  much  has 
already  been  done  that  the  churches  at  home 
should  feel  encouraged  to  renew  their  energies 
for  the  final  contest.  When  one  division  of  an 
army  has  forced  a  breach  in  the  enemy's  lines,  it 
is  not  left  to  hold  the  position  alone,  but  rein- 
forcements are  hurried  forward  to  its  assistance, 
and  the  advantage  gained  is  instantly  followed 
up.  The  attack  has  been  made  in  Japan;  the 
enemy's  lines  have  been  broken,  but  the  victory 
is  not  yet.  This  is  no  time  for  retreat,  for  hesi- 
tancy, or  for  cavil ;  this  is  a  time  for  prompt  rein- 
forcement and  liberal  support.  Let  the  home 
churches  feel  that  such  is  their  present  duty  to- 
ward the  work  in  Japan. 


THE  OUTLOOK  317 

Although  the  outlook  to-day  is  not  to  the 
natural  eye  very  bright,  to  the  spiritual  eye  all  is 
as  noonday.  The  victory  has  been  assured  from 
the  beginning.  However  indisposed  by  nature 
the  people  among  whom  we  labor  may  be,  what- 
ever hindrances  may  oppose  our  work,  the  word 
of  the  Almighty  has  gone  forth — the  kmgdoms  of 
this  world  shall  become  the  kingdoms  of  our  Lord 
and  of  His  Christ.  The  victory  is  sure,  because 
God  reigns.  In  His  own  good  time  every  oppos- 
ing influence  will  pass  away,  and  the  banner  of 
King  Immanuel  will  wave  over  all  this  fair  land. 
It  may  not  be  in  the  present  century  ;  it  may  not 
even  be  in  the  lifetime  of  any  now  living ;  but  it 
will  surely  be  when  God's  time  is  fulfilled. 

With  an  assured  faith,  built  upon  the  firm 
promises  of  God,  we  confidently  look  forward  to 
the  time  when  the  empire  of  Japan  shall  no 
longer  be  a  mission  field,  but  shall  herself  send 
the  message  of  light  and  life  to  the  darkened 
millions  around  her. 

May  God  hasten  the  day. 


INDEX 


Ainu,  10,  33. 

American  Board  (Congrega- 
tional), 171 ;  history  of  work, 
179;  strained  relations  with 
native  church,  182. 

Ancestors,  worship  of,  117, 270, 
301. 

Animals,  29. 

Art,  95. 

Asama,  li. 

Ashikaga,  42. 

Ballagh,  Rev.  Mr.,  baptized  first 

convert,  175. 
Banking,  103. 
Baptists,  171,  187. 
Bathing,  83. 

Beautiful,  love  of  the,  59. 
Belief,  missionary's,  198. 
Berry,  Dr.  J.  C,  opinions  on 

vacations,  218,  220,  223;  his 

medical  work,  265. 
Bible,  first  portions  translated, 

147,     174;     translation    of, 

essential,     162;     translation 

committee   and   work,    1 75 ; 

distribution  to  soldiers,  311. 
Bible    and    tract    societies    of 

America  and  England,  work 

of,  190. 
Bicycle,  245. 
Birds,  30. 
Biwa,  14. 
Bridges,  16. 


Brotherhood,  universal,  un- 
known,     136 ;      repugnant, 

273- 

Brothers,  relation  of,  134. 

Brown,  Rev.  Dr.  S.  R.,  170; 
drafts  of  New  Testament, 
174. 

Buddhism,  introduction  of,  40 ; 
principal  features  of,  126 ;  his- 
tory of,  127;  formative  power 
of,  128;  temples  and  priests, 
129;  and  Christianity,  126, 
130,  279;  vitality  of,  278, 
311- 

Camphor,  26. 

Census  of  1893,  9. 

Chamberlain,  Professor,  on  ad- 
vance of  Christianity  in  Japan, 
312. 

Chaplains,  Christian,  appointed 
by  the  government,  310. 

Character,  missionary's,  200, 

Cheerfulness,  native,  53. 

Children,  an  allowance  for,  214. 

China,  early  influence  of,  39; 
ancient  civilization  of,  90; 
recent  war  with,  49,  310. 

Christianity,  first  introduction 
of,  144 ;  early  successes,  148 ; 
attempted  extermination  of, 
154;  cannot  be  extirpated, 
156;  prohibitions  of,  157, 
172 ;  edicts  against,  removed. 


319 


320 


INDEX 


1 76 ;  reaction  against,  178 ;  by 
nature  diffusive,  243  ;  revolu- 
tionizing tendency  of,  267; 
exclusiveness  of,  269;  past 
record  of,  274;  advance  of, 
312. 

Church,  first  organized,  175; 
sifting  of,  178. 

Church  of  Christ  in  Japan,  184. 

Civilization,  definition  of,  89; 
Japan's  compared  M^ith  West- 
ern, 106 ;  adoption  of  West- 
ern, 177. 

Climate,  19-22. 

Clothing,  73,  82. 

Commercial  honor,  67;  moral- 
ity, 120. 

Confucianism,  and  Japanese 
morality,  109 ;  ethics  of,  1 10 ; 
history  of,  130;  basal  prin- 
ciples of,  131 ;  nearest  ap- 
proach to  Christianity,  135  ; 
contrasted  with  Christianity, 

243. 

Consecration  of  missionary, 
197. 

Constitution  of  Japan,  47,  96. 

Converts,  first,  175;  social 
ostracism  of,  279 ;  require- 
ments of,  288 ;  indigent,  289. 

Curiosity,  native,  212. 

Customs,  bearing  of,  upon  mis- 
sion work,  70,  269. 

Davis,  R^v.  and  Mrs,  J.  D.,  180. 

Death,  not  afraid  of,  65. 

Disappointments,  missionary's, 
226. 

Doshisha  University,  180;  ra- 
tionalistic teaching  of,  181. 

Duty,  ours  to  the  missionary, 
229;  joy  of  doing,  231. 

Earthquakes,  12,  13. 
Educational  system  of  Japan, 

93>     255;      antagonistic     to 

Christianity,    276. 


Educational  work  of  missions, 
compared  with  evangelistic, 
250;  criticism  of,  253; 
hinders  self-support,  260. 

Embassy  to  Rome,  149. 

Emperor,  power  of  name,  55 ; 
worship  of  picture,  112,  301. 

Environment,  missionary's,  un- 
favorable, 227. 

Episcopalians,  170,  183;  five 
branches  of,  186;  native 
church,  187,  303. 

Ethnology,  32,  33. 

Europeanization  of  Japan,  46, 
91 ;  our  hope,  312. 

Evangelization,  234;  mission- 
aries must  be  evangelists, 
235  ;  subordinated  to  educa- 
tional work,  236 ;  local,  237 ; 
itinerating,  242. 

Exiles,  missionaries,  225,  228. 

Exports,  27. 

Facial  expression,  53. 

Farms,  23. 

Festivals,  religious,  302. 

Feudalism,  rise  of,  41 ;  condi- 
tions under,  145. 

Fish,  30. 

Food,  80. 

Foreign  pastor,  230. 

Foreigners,  treatment  of,  44, 
136;  country  open  to,  170, 
171;  ungodly  example  of, 
282. 

Formosa,  9. 

Franchise,  limited,  96. 

Friends,  135. 

Fuji-san,  12. 

Fujiwara  family,  41. 

Funerals,  84. 

Geography  of  Japan,  9-1 5« 
Girls'    boarding-schools,    255 ; 
purpose  of,  256 ;  end  defeated 
by   etiquette,    257;    reasons 
for  and  against,  258,  259. 


INDEX 


321 


Goble,  Rev.  J.,  translation  of 
Matthew,  174. 

God,  Japanese  word  for,  249, 
262. 

Government,  Japanese,  95 ; 
paternalism  of,  58;  hostile 
to  Christianity,  172,  173,313. 

Gratitude,  66. 

Greek  Church  (Russian),  165  ; 
its  founder,  166;  its  cathe- 
dral, 167 ;  its  work,  168. 

Greene,  Dr.  and  Mrs.,  180. 

Greetings,  88. 

Gulick,  Rev.  O.  H.,  180;  story 
of  his  teacher,  172. 

Hara-kiri  (belly-cutting),  85. 

Haughty  bearing  of  mission- 
ary, 241. 

Health  of  missionary,  the  first 
qualification,  193 ;  medical 
examinations,  195 ;  allowance 
for,  215;  and  vacations,  216. 

Heathen  faiths  opposed  to 
Christianity,  277,  31 1. 

Hibachi,  80. 

Hideyoshi,  43 ;  persecutor  of 
Christians,  150. 

Hindrances  to  Christianity, 266 ; 
common  to  all  fields,  267; 
peculiar  to  Japan,  271 ;  the 
greatest,  313. 

Hiroshima,  18. 

Hollanders,  10,  44,  156,  158. 

Homes,  mission,  necessity  of 
as  examples,  207,  211 ;  com- 
fort of,  210;  a  Western 
home,  212. 

Hondo,  9. 

Houses,  Japanese,  use  of,  76; 
construction  of,  78;  furni- 
ture, 79. 

Human  life,  cheap,  64. 

Imitativeness,  64. 
Imperial  University,  94. 
Inconsistency,  63. 


Inland  Sea,  10. 

Inns,  Japanese,  245. 

Inquirers,  how  to  deal  with, 
238,  286. 

Instability,  of  people,  61,  314; 
of  civilization,  105. 

Intellectual  life,  54;  open- 
mindedness,  59. 

Islands  of  Japan,  9,  10,  11. 

Itinerating,  242 ;  greatest  hin- 
drance to,  246 ;  kinds  of,  247 ; 
objections  to,  249. 

lyeyasu,  43,  109 ;  and  the  battle 
of  Sekigahara,  153;  persecu- 
tion of  Christianity,  153. 

Japan,  the  land  of,  9;  new, 
birth  of,  45  ;  religions  of,  122. 

Japanese,  reliable  history  of, 
40 ;  characteristics,  5 1 ;  man- 
ners and  customs,  69;  civi- 
lization, 89;  morality,  107; 
skeptical,  316. 

Jesuits,  introduction  of  Chris- 
tianity by,  45. 

Jimmu  Tenno,  36,  38. 

Jingo,  Empress,  39. 

Jinrikisha,  63,  244. 

Joys  of  the  missionary,  231. 

Kagoshima,  18. 

Kanagawa,  18. 

Kasatkin,      Bishop      Nicolai, 

founder   of    Greek  mission, 

166. 
Korea,  subjugation  of,  39. 
Kyoto  or  Saikyo,  10,  17,  18. 
Kyushu,    9;    Dutch  residence 

on,  10. 

Lakes,  14. 

Land,  cultivated,  li,  22;  pic- 

turesque,   14;    irrigation  of, 

22;  terracing,  23. 
Language,    structure    of,    55 ; 

difficult  to  learn  to  read,  93  ; 

first  dictionary  of,  1 74 ;  talent 


322 


INDEX 


for,  essential  to  the  mission- 
ary, 203 ;  difficult  to  master, 
262,  284. 

Lawrence,  Dr.  E.,  on  common 
sense,  204 ;  on  exiles,  225 ; 
"  axioms  of  missions,"  292. 

Laws,  96. 

Libraries,  how  regarded,  72. 

Life,  chief  of  all  evils,  127. 

Liggins,  Rev.  J.,  170. 

Lights,  103. 

Literature,  native,  92;  Chris- 
tian, 261,  263. 

Love  of  humanity,  missionary's, 
199. 

Loyalty,  first  moral  principle, 

III,  132. 
Lutherans,     missionary    prob- 
lems  of,    188;    purpose    in 
Japan,  189. 

McDonald,  Dr.,  on  furloughs, 
224. 

Mails,  10 1,  246. 

Manufactories,  104. 

Marriage,  customs,  75 ;  rela- 
tion, 133;  essential  to  mis- 
sionary, 206. 

Martyrs,  115. 

Materialism  in  Japan,  277,  315. 

Maxims,  117,  272. 

Medical  missions,  264;  no 
longer  needed  in  Japan,  265. 

Mental  qualifications  of  the  mis- 
sionary, 201. 

Methodist  Church  in  Japan, 
171,  183;  branches  of,  185, 
304;  present  status  of,  186. 

Mikados,  41. 

Minamoto,  great  clan,  41. 

Minerals,  28. 

Missionaries,  lives  in  danger, 
171;  qualifications  of,  192; 
private  life  of,  209 ;  extent 
and  variety  of  work  of,  234 ; 
number  of,  in  Japan,  309. 

Missions  in  japan,  modern  Ro- 


man and  Greek,  160;  Protes- 
tant, 169;  the  "  happy  time" 
of,  177;  differing  policy  of, 
182;  small  bodies,  190;  re- 
sults of,  191 ;  projected  on 
too  high  a  plane,  260;  hin- 
drances to,  266 ;  special  prob- 
lems of,  286 ;  the  outlook  of, 
306. 

Morality,  compared  with  West, 
109,  117;  chief  defect  of, 
121. 

Music  in  the  Greek  Church, 
167. 

Mutsuhito,  47. 

Mythological  history,  36-39. 

Mythology,  34,  122. 

i,  10. 

Nagoya,  18. 

Native  church,  its  relation  to 
the  missionary,  182,  228, 299, 
314;  missionary's  crown, 
232 ;  development  of,  242 ; 
hurtful  national  feeling  in, 
273 ;  problem  of,  290 ;  polity 
of,  290;  self-support,  293; 
reasons  for  dependence,  294 ; 
attitude  toward  national  hab- 
its and  customs,  300 ;  condi- 
tion of,  to-day,  307. 

Native  ministry,  educated,  251 ; 
how  provided,  295 ;  how 
trained,  297. 

Neesima,  Dr.,  181. 

Newspapers,  Japanese,  92 ; 
value  of  Christian,  263. 

Nihon,  native  name  of  empire, 
10. 

Nihon-bashi,  center  of  empire, 
16. 

Nobunaga,  43 ;  patron  of  early 
Christianity,  148 ;  assassi- 
nated, 150. 

Obedience,  result  of,  58. 
Official  honor,  68. 


INDEX  323 

Okayama,  i8.  drances  to,  163;   prosperity 

Omiiki,  founder  of  Tenrikyo,  of,  164. 

138.                                        ^  Ronins,    story    of    the    forty- 
Open  ports,  19.                         '  seven,  112. 
Originality,  native,  63. 
Outlook  in  Japan,  306;  bright  Sake,  119. 

to  spiritual  eye,  317.  Salary  of  the  missionary,  213; 

when  on  furlough,  219. 
Parental  relation,  133.  Schools,    Sunday-,    239 ;    mis- 
Parental    respect,    57;     great  sion,  251;  academical,  253; 

ethical  principle,  116.  girls',  255. 

Passports,  246.  Sectarianism,    a    hindrance  to 

Patriotism,  extreme,  55  ;    hin-  missions,  281 ;  disappearing, 

ders  Christianity,  272,  313.  303;  advantages  of  coopera- 

Perry,    Commodore,    and    the  tion,  304. 

opening  of  Japan,  44.  Self-control  of  missionary,  205. 

Persecutions,   causes   of,    1 50 ;  Sermons,  kind  of,  249. 

Christians  exiled,  172;  Unit-  Sexes,  relation  of,  73. 

ed   States  government   and,  Shikoku,  10. 

176;  cessation  of,  177;  mem-  Shimabara,  fall  of,  155. 

ory  of,  275.  Shinto,  revival  of,  45 ;  moral- 
Physique,  native,  ^2>'  ity»  ^0^5  history  of,  123; 
Politeness,  the  exalted  virtue,  state  religion,  125  ;  ancestors, 

85  ;  ridiculous  extremes,  87.  270 ;    opposing  Christianity, 

Portuguese,  discovery  of  Japan,  278. 

43;  captain  and  Hideyoshi,  Shogun    (tycoon),    42;    aboli- 

150.  tion  of  the  office,  46. 

Prayer,  169.  Sign  language,  graceful,  76. 

Presbyterian  Board  of  Foreign  Simmons,  Dr.  D.  B.,  170. 

Missions     in     the     United  Sin,  no  word  for,  249,  262. 

States,  169,  170.  Society,  missionary's  need  of. 

Problems,  special,  286.  216,  217,  225. 

Spiritual  qualifications   of  the 

Railways,  97.  missionary,  197. 

Rainfall,  21.  Steamers,  99. 

Reformed  Church  in  America,  Suicides,  65,  120. 

170. 

Religion,  Japanese,  composite,  Taira,  great  clan,  41. 

123;  influence  of,  142;  and  Taylor,  Dr.  W.,  265;  opinions 

morality,  268.  on     missionary's     qualifica- 

Rivers,  13.  tions,   194;    furloughs,  220, 

Roads,  15,  16.  221,  224. 

Roman     Catholic    Church    in  Telegraphs,  99,  246. 

Japan,     pioneer    work     of,  Tenrikyo,  missionary  religion, 

144;  driven  out,  154;  early  137;  origin  of,   138;  teach- 

mistakes,  158,  161 ;  the  work  ings  of,  139;  distinguishing 

resumed,  160;   peculiar  hin-  characteristics,  141. 


324 


INDEX 


Theological  training,  necessity 
of,  251;  in  English  lan- 
guage, 252 ;  abroad,  252, 
299 ;  place  of  native  religions 
in,  298. 

Theology,  native,  rationalistic, 
181;  desire  for,  274;  for- 
mative stage,  308.  " 

Tidal  waves,  13. 

Tokaido,  most  famous  road,  16. 

Tokyo,  the  capital,  lo,  17. 

Tone-gawa,  largest  river,  14. 

"Topsyturvydom,"  70. 

Treaties,  American,  45,  107; 
English,  170;  revision  of, 
48,  178. 

Typhoons,  22. 

Vacations  of  missionaries,  sum- 
mer, 216;  furloughs,  218, 
224;  argument  against,  219; 
medical  opinions  in  favor  of, 
220;      from     an     economic 


standpoint,  221 ;  useful  to 
native  and  home  churches 
alike",  222. 

Vegetarians,  80. 

Verbeck,  Rev.  Dr.  G.  F.,  171, 

.75- 
Visitation,  advantages  of,  239; 

and  Japanese  etiquette,  240. 
Volcanoes,  11. 

Wife,   missionary's,  health  of, 

196. 
Williams,  Rev.  C.  M.  (Bishop), 

170,  175- 
Work,  methods  of,  234. 

Xavier,  St.  Francis,  first  mis- 
sionary to  Japan,  146. 

Yezo,  9 ;  location  and  climate, 

10. 
Yoritomo,  first  shogun,  42. 
Yokohama,  11. 


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